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NEW LIBERTY BAPTIST CHURCH, KENTUCKY 




CANE RUN BAPTIST CHURCH, KENTUCKY 



(See pages 18l>-lJ»2) , 



Our Church Life 

Serving God on God's Plan 



"The church of God, which he toith purchased with his own 

blood. The house of God, which is the church of 

the living God, the pillar and ground 

of the truth." 



J. M. FROST 

Author, Pedobaptisra; Is It From Heaven or of Men? Moral 

Dignity of Baptism; The Memorial Supper of 

Our Lord ; An Elxperience of Grace. 



Price : 90 cents, postpaid. 



Sunday School Board 

Southern Baptist Convention 

Nashville, Tennessee 



ISSUED UNDER 

THE EVA GARVEY PUBLISHING FUND 

GIVEN BY B. E. GARVEY, NEW LIBERTY, KY. 
JANUARY, 1899 



SIXTH BOOK 



^^'2>^^ 






COPYRIGHTED 1909 

SUNDAY SCHOOU BOARD SOUTHERN 

BAPTIST CONVENTION 



243613 



PRBSS OF 

MARSHALL A BRUCE CO. 

NASHVILLE, TENN. 



^a^isbillft Bp*; ^Kpprr Street^ iLeiinQton, ISp.; 

Staunton, l^a.; Selma, aia»; JLeig^ Strret, iSk^monti, l^a», 

anti ^t)e JFiret, /i^agl^bille* ^fnn*, 

gipp CrotDtt Dt Eeioicing: 

3)3 ©ratefullg Subscribel? 



AS TO ITS PURPOSE 

This book emphasizes the individual church member, and con- 
cerns the local church in its organic life and as the only embodiment 
of organized Christianity. The title and subtitle go to the very heart of 
its meaning — Church Life; or Serving God on God's Plan. The 
purpose is to magnify the church as God's creation, his own chosen 
instrument and method of extending his kingdom among men. And 
church membership is given distinguished worth, as having high rank 
and dignity of character among human relationships, and as com- 
manding the attention of all who would serve God on God's plan. 
As these high ends are accomplished the whole purpose of the book 
shall be fulfilled. 

J. M. FROST. 
Nashville, Tenn., August, 1909. 



TABLE OF CONTENTS 



1. What a Church stands for ._. 7 

2. The Church in the Thoug-ht of God 21 

3. The Church of God at Corinth 36 

4. The Church and Its One Book 52 

5. The Church and Its Ordinances 69 

6. How the Denominations Came 86 

7. The Confession of Faith 104 

8. Why Join the Church 122 

9. Why Join the Baptist Church 140 

10. The Church and Its Public Services. _. 158 

11. Your Membership in the Church 175 

12. The Church of Your Membership 193 

13. The Church and the Commonwealth 211 

14. Church Life and Church I^oyalty 232 

15. The Enrichment of Church Life 250 



AMONG THE GOLDEN CANDLESTICKS 

The seven stars are the angels of the seven 
churches : and the seven candlesticks which thou sawest, 
are the seven churches. These things saith he that 
holdeththe seven stars in his right hand, who walketh 
in the midst of the seven golden candlesticks. 

He that hath an ear, let him hear what the Spirit 
saith unto the churches: To him that overcometh will 
I give to eat of the tree of life, which is in the midst 
of the paradise of God : 

To him that overcometh will I give to eat of the 
hidden manna, and will give him a white stone, and in 
the stone a new name written, which no man knoweth 
saving he that receiveth it. 

All the churches shall know that I am he which 
searcheth the reins and hearts. ... He that over- 
cometh the same shall be clothed in v/hite raiment; and 
I will not blot his name out of the book of life, but I 
will confess his name before my Father, and before 
his angels. 

Hold fast that which thou hast, that no man take 
thy crown. Him that overcometh will I make a pillar 
in the temple of my God; and he shall go no more 
out; and I will write upon him the name of my God 
and the city of my God. . . . Behold, I stand at 
the door and knock; if any man hear my voice, and 
open the door, I will come in to him, and will sup with 
him, and he with me. To him that overcometh will 
grant to sit with me in my throne, even as I also over 
came, and am set down with my Father in his throne. 
He that hath an ear, let him hear what the Spirit saith 
unto the churches. 



» 



CHAPTER I. 
WHAT A CHURCH STANDS FOR. 

THIS chapter indicates the teaching of this 
book, and somewhat its scope and purpose. 
The aim throughout is to give an exalted view 
of what is usually called the local or individual 
church of Christ. The distinctiveness of its 
character, the uniqueness of its mission, its won- 
derful history in the world from century to cen- 
tury — these things give the church of Christ 
exceptional and royal standing. It carries within 
itself its own badge of honor. Its life, like the 
life of the individual Christian and through its 
aggregate membership, must justify its high 
claim before the world. Its doctrine and work 
among men are its credential from the King. 

Alembership in the church is full of meaning; 
it is of exceptional honor, and calls for the noblest 
life. What Christ thinks of the individual Chris- 
tian, what Christ thinks also of the individual 
church, like the church at Ephesus, for example, 
is of much moment, and serves as a standard for 
measurement and rating. Paul, with a great 
heart, said : "Christ loved me and gave himself 
for me ;" and also to the Ephesians, "Christ loved 
the church, and gave himself for the church." 

(7) 



8 OUR CHURCH LIFE 

The inspired writers everywhere speak of the 
individual churches in a most commanding way. 
We do well to follow their example, thinking 
their thoughts and using their words. The New 
Testament is the only resource for instruction in 
our study of church life. Throughout its pages 
great emphasis is given the individual Christian, 
and great emphasis also marks the individual 
church with its aggregate of individual members 
wrought into organic oneness. Individuality, 
whether of church or member, is never lost sight 
of, or merged into the mass ; but is rather honored 
and magnified; and the churches never become 
"The Church." The individual is God's unit; 
the church is his aggregation of individuals saved 
by his grace; but God has no aggregation of 
churches — except he will gather all into one at 
the final consummation. 

Paul wrote one of his greatest letters to the 
church at Ephesus — a church founded by his 
preaching, and fostered through his ministration. 
It ranked high among the very best of the whole 
list of churches in the New Testament record. 
He had seen it come into its place of mighty power 
in that famous city, had seen it slowly but surely 
undermining and even supplanting the great 
Temple of Diana, had suffered and wept and 
rejoiced in his labors there as he saw this church 
becoming more and more an illustrious example 
of what the Gospel of Christ could do. This 



WHAT A CHURCH STANDS FOR 9 

church, Hke some others, indeed, was in his heart 
to the day of his death. His letter to the church 
is a love letter, rich and strong in thought, lofty 
and commanding in expression. 

Take the following passage for example. It 
stirs our hearts even now after all these years, and 
is a letter for all times and any people who love 
his Lord. It is entered here not for a text, but 
for a kind of general setting of what is to follow 
as to spirit and purpose : 

AN APOSTOLIC ESTIMATE. 

Wherefore I also, after I heard of your faith in 
the Lord Jesus, and love unto all the saints, cease 
not to give thanks for you, making mention of you 
in my prayers ; that the God of our Lord Jesus 
Christ, the Father of glory, may give unto you 
the spirit of wisdom and revelation in the knowl- 
edge of him; the eyes of your understanding 
being enlightened, that ye may know what is the 
hope of his calling, and what the riches of the 
glory of his inheritance in the saints; and what 
is the exceeding greatness of his power to usward 
who believe, according to the working of his 
mighty power; 

Which he wrought in Christ, when he raised 
him from the dead, and set him at his own right 
hand in the heavenly places, far above all princi- 
pality, and power, and might, and dominion, and 
every name that is named, not only in this world, 



10 OUR CHURCH LIFE 

but also in that which is to come ; and hath put all 
things under his feet, and gave him to be the head 
over all things to the church, which is his body, 
the fullness of him that filleth all in all. 

But God who is rich in mercy, for his great 
love wherewith he loved us even when we were 
dead in sins, hath quickened us together with 
Christ, and hath raised us up together, and made 
us sit together in heavenly places in Christ Jesus ; 
that in the ages to come he might show the exceed- 
ing riches of his grace, in his kindness toward us 
through Christ Jesus ; for we are his workman- 
ship, created in Christ Jesus unto good works 
which God hath before ordained that we should 
walk in them. 

Christ is the head of the church ; and he is the 
Saviour of the body; . . . the church is sub- 
ject unto Christ; . . . Christ also loved the 
church and gave himself for it ; . . . that he 
might present it to himself a glorious church, not 
having spot, or wrinkle, or any such thing, but 
that it should be holy and without blemish. 

Now unto him that is able to do exceeding 
abundantly above all that we ask or think, accord- 
ing to the power that worketh in us ; unto him be 
glory in the church by Christ Jesus throughout all 
ages. 

These lofty utterances were written under the 
sway of God's Spirit, and are Paul's masterful 
grouping of simple and yet wonderful words. 



1 



WHAT A CHURCH STANDS FOR 11 

There are groups within groups, Hke constellation 
within constellation, which shine with celestial 
splendor. Take these three for example : God, 
the Father of glory ; the Lord Jesus Christ whom 
he raised from the dead ; the church, which is his 
body, the fullness of him and the glory of him. 

In the Apostle's mind and heart, and he did 
not hesitate to say so when pouring out his soul 
to the elders at Miletus, the church at Ephesus 
was ''the church of God, which he hath purchased 
with his own blood ;" or when writing to Tim- 
othy, the church at Ephesus was ''the house of 
God, the church of the Hving God, the pillar and 
ground of the truth." This was indeed high 
rating and ranking for the church at Ephesus, 
but holds good also for the other churches of the 
New Testament, or one of our country churches 
hid away in the mountain fastness. It holds 
good, too, as a standard for the church of Christ 
today in whatever community it may be located. 
There stands the church of Christ, whether then 
or now, whether Ephesus or Nashville, still the 
church of God which he purchased with his own 
blood, the house of God, the church of the living 
God, the pillar and ground of the truth. 

THE CHURCH AND THE CHURCH HOME. 

/ For the present, at least, we need not discrim- 
/inate too closely even between the church-building 
and the church-body, between the house of wor- 



12 OUR CHURCH LIFE 

ship and those who gather there, between the 
members in their organic life and their church- 
home. Indeed, the house in the eyes of the world 
easily partakes of the name and purpose, of even 
the uses to which it is put and their significance, 
and is the ever-present symbol of the people who 
gather there to worship within its walls. The 
log cabin in which Lincoln was born shines in the 
splendor of his life and achievements, in the eyes 
of the nation. The church-home may emphasize 
in powerful and glorious fashion what the church- 
people stand for. 

At the dedication of the Temple, 'The glory 
of the Lord filled the house of the Lord." And 
the church-home, whether ordinary or imposing 
in structure, easily becomes identified with the 
church itself and gives testimony and emphasis to 
all which it represents. Their house of worship 
is the house of the Lord. I wish this high view, 
which surely is not overdrawn, could make us 
think more highly of the place where we assemble 
for worship and in which we have our church- 
home. That is where God in signal way has 
written his name, and where his honor and glory 
dwelleth. 

The churches of Christ, considered severally 
and individually, stand for all the Son of God 
stood for, each in its own place and always for 
the same thing. Changing countries and centu- 
ries make no difference here. Changes come, of 



WHAT A CHURCH STANDS FOR 13 

course, in methods of work and in environment, 
but never in the essential and basal purpose of 
the church. Those churches whose life is 
recorded in the New Testament all stood for one 
and the same thing. And so it is today, and in 
this sense surely we are their successors, if our 
churches are moving in their appointed sphere 
and in fulfillment of their high function. 

They stand for Christ and all that he is and has 
done. The church, like the individual Christian, 
is the salt of the earth ; is the light of the world ; 
is a city that is set on an hill and cannot be hid; 
and has the glorious privilege of letting its light 
so shine before men that they may see the 
good works and glorify God. We have never 
yet realized the full meaning, or the honor and 
distinction, or the responsibility and opportunity 
of membership in the church of Christ. We need 
to walk humbly here, and yet with our faces to 
the stars. It is this membership which we are to 
make worth while, and which by our very- life 
must be commended to men everywhere. We 
honor Christ by honoring his church ; we bless 
the world in making a membership that is com- 
mensurate with its high station. 

god's voice in the world. 

A church stands for God in Christ and for the 
kingdom of God among men. This is distinct 
and basal in its verv structure. Xature is a reve- 



14 OUR CHURCH LIFE 

lation of God. But in the church, in his making 
of the church, there is additional revelation of 
himself; this revelation in a way is of higher 
order, of clearer and greater fullness of meaning. 
Herein is his personality seen; herein also are 
clearly seen the greater wonder of his Being, his 
love and mercy, his pardon and the marvelous 
working of his grace in saving sinners and making 
them fit subjects for the heavenly courts. 

The stars shine in splendor with his glory ; but 
in the church, made up of those redeemed by the 
blood of his Son and rich in the experience of his 
saving grace, may be seen "the manifold wisdom 
of God," and the revelation of "the mystery of 
his will." The church, individually or collect- 
ively, is not the custodian of grace, nor the dis- 
penser of grace, and yet is itself a wonderful 
exhibit, repeated over and over again through 
the centuries, of the actual working of God in 
giving his Son for the world's redemption. And 
in this sense the church outshines all the splendors 
of the firmament in declaring his glory, and in 
bearing testimony for God among men. 

Its members were dead in sin; but God made 
them alive again and raised them up with Christ, 
making them sit together in heavenly places. 
They are new creatures — a new creation indeed 
in Christ Jesus — God having made them anew in 
the working of his grace ; "for we are his work- 
manship, created in Christ Jesus, unto good 



I 



WHAT A CHURCH STANDS FOR 15 

works, which God hath before ordained that we 
should walk in them." 

Moreover, "he that cometh to God must believe 
that he is, and that he is a rewarder of them that 
diligently seek him" — this great foundation-truth 
has constant and tremendous emphasis in the 
services of the church. Its worship is the wor- 
ship of God, who is glorious in holiness, fearful in 
praises, doing wonders. In receiving members 
the church declares what God hath wrought in 
the working of his grace ; in its ordinations, 
whether of deacons or of preachers, while impart- 
ing nothing of grace or gift, the church yet recog- 
nizes God's choice and declares his call of these 
men; its very house of worship has become the 
house of God; its ordinances are declarative of 
what God has done; and its preaching of the 
gospel is but proclaiming the kingdom of God as 
his mighty witness among the nations of the 
earth. These things in its life and work and 
ordinances, make the church a voice for God. 
They are the people of God, having their church- 
home in the house of God, and are serving for his 
honor and glory. 

THE CHURCH AND ITS ONE BOOK. 

A church stands for the Bible as God's Book 
and the embodiment of Christ's teaching. It is 
a revelation of himself, and here as our only 
source of wisdom we learn his will and ways. We 



16 OUR CHURCH LIFE 

need diligently to study the church and its book — 
the Bible, the Hjoly Scriptures. As viewed by 
the church in its belief and life, the Scriptures 
were written by men divinely inspired ; have God 
for their Author, salvation for their end, and 
truth without mixture of error for their matter; 
are the true center of Christian Union, and the 
supreme standard by which all human conduct, 
creeds and opinions should be judged. 

The church is itself an interpretation of the 
Scriptures. A Baptist church is the Baptist inter- 
pretation of the Scriptures, especially of the New 
Testament, and is at once both a result and sup- 
port of that interpretation. Christians differ in 
the matter of interpretation, and as a result there 
are different denominations. But the Scriptures, 
as one may read and study for himself, are the 
only sufficient and satisfactory basis to determine 
his church relation and membership. Holding a 
Baptist interpretation as a personal belief justifies 
and requires membership in a Baptist church. I 
have said the New Testament especially, not as 
against the Old Testament in any sense, but 
simply because the church is an organization 
exclusively of the New Testament. And con- 
cerning the church as to its nature, ordinances, 
missions, members, and indeed for everything 
pertaining to its life, the New Testament is our 
only guide and our one authority. 



WHAT A CHURCH STANDS FOR 17 

Loyalty to the Scriptures is of supreme moment 
both with the church and with the individual 
Christian. Loyalty is a composite thought or 
sentiment — love and law — the law of love and 
love under the regulation of law. Loyalty to 
Christ means loyalty to the things which are his — 
his teaching, his church, with its ordinances, mis- 
sion and ministers ; it means loyalty to the New 
Testament; and true loyalty to the New Testa- 
ment means loyalty to Christ. 

We know nothing of Christ historically except 
as we know him through the Scriptures, and espe- 
cially the New Testament, directly or indirectly. 
In the name of our God we lift up our banner, and 
our banner is the Word of God. And wherever 
3^ou find a church, this is what it stands for, 
whether now or in the New Testament period, 
whether at Ephesus or in some modern city or 
village or country retreat. We do well to insist 
on this, and make our loyalty known to all men. 

A church stands for saving the world. Christ 
saves men individually, then groups them into 
churches, and sets them to save the world. This 
is its high mission, and everything must be sub- 
servient to this. Our Lord said to his Father, 
"As thou hast sent me into the world, so send I 
them into the world ;" and to his disciples he said, 
"As the Father hath sent me into the world, so 
send I you into the world." 

2 



a 

I 



18 OUR CHURCH LIFE 

FINAL TRIUMPH IN REDEMPTION. 

Like the Lord and Saviour himself, the church 
gives itself for the world — not to the world, that 
would be for the marring of the one and the ruin 
of the other, but for the world and for the world's 
saving. The church in its highest mission is a 
rescue party, a Hfe-saving service. That church 
is mightiest which excels in evangelizing the 
world. While a church wishes a preacher with 
converting power, the preacher also wishes a 
church with converting power. There is genera^ 
need for converting power in the pulpit, but con- 
verting power also in the pew. 

This gives a church preeminent distinction. It 
stands for the work of redemption, for the cross 
and the crucified One. Its mission is to carry the 
good news of salvation to the uttermost parts of 
the earth. The members having themselves been 
saved through riches of grace, the church sets 
itself to the glorious purpose for which Jesus died 
—the saving of lost and ruined men for the king^ 
dom of God. ^ ■ 

A church, moreover, stands for final triumph 
and glorious consummation— the triumph of 
saving the lost, the consummation of bringing in 
the kingdom of our Lord. The church is an 
ever abiding prophecy of coming coronation, and 
will not be hushed in its song. It is" at once a 
standing protest of the deadly work of sin, and a 



WHAT A CHURCH STANDS FOR 19 

declaration of coming redemption and freedom in 
Christ Jesus. 

The church declares life for the dead and res- 
urrection for the buried. In the final triumph 
there shall be no more death and no more dying. 
Death contrary to the seeming is no challenge or 
mockery of the church; but the church in its 
might and courage, with its house of worship 
standing near where the dead are buried, boldly 
proclaims the coming end of death. Oh, the 
heroic daring and faith that cuts into the very 
rock which marks the grave, the everlasting 
words of the everlasting King ! "I will raise him 
up at the last day." The very funeral itself for 
which the church assembles in sorrowful memory 
of those who die in the Lord, is a prophecy of the 
final funeral when death, the last enemy, shall be 
destroyed and there shall be no more dying — the 
funeral of death. There shall be a new heaven 
and a new earth with Christ as King of kings and 
Lord of lords. 

The church sings its songs of victory even 
when and where the battle is fiercest. Defeat 
today will only mean triumph tomorrow ; death 
today means life and resurrection tomorrow. 
This is the word that is ever going forth from the 
church of Jesus Christ. The church militant is 
the promise of the church triumphant, the potency 
and power of the coming kingdom. 

Such is, somewhat, the meaning of the church. 



20 OUR CHURCH LIFE 

and surely it gives distinction to the house, how- 
ever humble, as the place where we meet and 
worship. There should be with us a feeling of 
care and concern for the church-home which is 
our Bethel, and which itself stands for all we hold 
dear in its high and glorious service as the meet- 
ing place for the saints of God. Mount Vernon, 
the shrine of human liberty, shares the renown of 
the nation's greatest chieftain as the Washington 
home. Why may not our church-home as the 
place of worship share the distinction of the 
church which gathers there and for which the 
Lord of glory died? It was this double thought 
that created the great church hymn : 

I love thy kingdom, Lord, 

The house of thine abode; 
The church our blest Redeemer saved 

With his own precious blood. 

I love thy church, O God, 

Her walls before thee stand, 
Dear as the apple of thine eye, 

And graven on thy hand. 

Beyond my highest joy, 

I prize her heavenly ways, 
Her sweet communion, solemn vows, 

Her hymns of love and praise. 

Behold, the heavens, and the heaven of heavens 
cannot contain thee ; how much less this house 
which we have builded ! And yet, surely God is 
in this place, and this is none other than the house 
of God, and the gate of heaven. 






CHAPTER II. 
THE CHURCH IN THE THOUGHT OF GOD. 

WHERE did the church come from ? This 
question points to the beginning of indi- 
vidual churches, not of 'The Church" as the 
phrase goes, and which is purely a growth in 
history much this side of the New Testament 
period and contrary to both the teaching and 
spirit of the New Testament. The question of 
when the church began is similar to the question 
of the beginning of the family. Where did the 
family come from — as to its starting, its nature 
and plan, its purpose and history? Where did 
the stars come from ? and the flowers ? and the 
fields? These all have a common source and a 
common answer in the opening verse of the Bible 
— in many respects the most remarkable single 
statement in human speech — 'Tn the beginning 
God created the heavens and the earth." 
I The church is here because, like the family, 
I God thought it, planned it after his own choosing, 
'.commanded it through his own appointed agen- 
jcies, and set it for the high mission of working 
lout his providence and grace. God's appointment 
of agencies in his moral government is, perhaps, 
even more conspicuous and commanding than the 

(21) 



22 OUR CHURCH LIFE 

creation of material things and his direction of 
their course by established laws. Like a building 
in the thought of an architect prior to its erection 
and prior even to its appearance in drawing on 
paper, so the church was in God's mind before its 
operation or even appearance among men. This 
fact gives emphasis and dignity to its character, 
and shows its true place and rank among the 
forces which make for righteousness. 

God thought the stars, and the stars emerged, 
coming in glory and studding the heavens as sen- 
tinels of the night ; God thought the flowers, and 
the flowers emerged, coming through seed and 
soil ; God thought the family, created man in his 
own image as a living soul, gave to him a help- 
meet, commanded marriage, and the family 
emerged with the solitary set in families for the 
blessing of the race; God thought the church, 
and in the fullness of time Christ came, as the un- 
speakable gift of God's love for man's redemption 
from the ruin which sin had wrought, and then 
the church emerged, began its blessed career 
surcharged with the mighty forces of God, was 
greatly multiplied from one to many, and to this 
good day has held its glorious mission and comi 
mission for saving the world. 

It is entirely scriptural and accordant with. all 
the facts, to count 4he church as emanating from 
the creative energy of God. ' Concerning the 
mountains and the stars and all created things. 



■I 



THE CHURCH IN THE THOUGHT OF GOD 23 

God spoke the word and it was done; so con- 
cerning the church, as concerning the family also, 
God commanded and these came into being — the 
family first in point of time and then the church 
taking its place as God's creation and appointment 
for the good of mankind and his glory among 
men. ''For we are his workmanship, created in 
Christ Jesus unto good works which God hath 
before ordained that we should walk in them." 
And, '*If an}' man be in Christ, he is a new creat- 
ure (or a new creation) ; old things are passed 
away ; behold, all things are become new." 

The coming of John the Baptist marked a 
turning point in the affairs of men, and in 
the history of the human race. He was the 
immediate forerunner of Christ as others had 
been more remotely ; and his preaching prepared 
the way of the Lord for the coming of the church. 
When he began his preaching in the wilderness 
there was no church ; there had been no church ; 
he faced a world without a church. God from 
the first, indeed, had not left himself without a 
witness in the world and witnesses. There was 
the individual, men and women, who honored 
him in their devotion and worship ; there was the 
family, multiplying and succeeding each other 
throughout the centuries, in which his name was 
written and where his glory dwelt; there was 
the nation also "whose people were his chosen 
people who served him with ever-varying moods 



24 OUR CHURCH LIFE 

and conditions, and who worked out his purpose 
among the nations of the earth. There was all 
this, and with a meaning of tremendous moment, 
hut no church. 

A PART IN god's GREAT PLAN. 

The coming of the church as a distinct move- 
ment of God's grace was reserved until the com- 
ing of Christ. He brought in the new dispensa- 
tion, and with him came the new order of things — 
the outgrowth and fulfillment of the old. He 
stood at the new opening in the highway of human 
history and spoke that creative word of assert- 
ive power and prophetic vision, 'T will build my 
church, and the gates of hell shall not prevail 
against it." The Old Testament period was 
behind him with all its manifest marks of God's 
presence and care, but our Lord was bringing in 
a new period, and setting in operation new forces, 
and making new history which would make pos- 
sible and necessary the New Testament. 

He entered his public ministry through an 
ordinance new then, but thenceforward to be per- 
petuated among those who love him — the ordi- 
nance of baptism, as seen in his immersion in the 
Jordan. When he began there was no church — 
no church at Jerusalem, nor in Judea, nor in Asia, 
nor in Europe, nor anywhere in all the world. It 
was his to build, and he did the building. He! 
found no church here, but left a church behind' 



THE CHURCH IN THE THOUGHT OF GOD 25 

him, which he himself had founded and entrusted 
with his truth and ordinances, and which he com- 
missioned with the mighty task of giving the 
gospel to the world, and of making his name 
great among the nations of the earth. He has 
continued his church just as he made the one at the 
first, by saving men and gathering them into 
churches, for the fulfillment of his mission and 
the inbringing of his kingdom. 

So surely as God planned the heavens and set 
the stars in their places, whether fixed or moving, 
so surely did he devise and has in process of exe- 
cution the plan of human redemption. He chose 
the gospel as his means and the church as his 
instrument, and he himself in the person of the 
Holy Spirit is ever present as the efficient cause 
in saving the lost. He draws men unto himself, 
makes them willing in the day of his power, and 
works in them to will and to do according to his 
good pleasure. 

When God created the universe he did not 
retire and leave the universe to run itself. Every- 
thing moves at his bidding as everything came 
into being at his call, whether the lily that blooms 
in the field, or the tiny sparrow that feeds from 
his hand and has his care in its fall, or the stars 
marshalling in splendor to the music of the 
spheres around his great throne. And as he is 
ever present in nature guiding things after the 
ways of his will, so also in the saving of men he 



26 OUR CHURCH LIFE 

works out the wonders of his purpose through 
riches of grace in Christ Jesus. 

This is the meaning, at least in part, of those 
mighty words of inspiration. In their sweep of 
thought and expression they encompass the ages ; 
they look backward to the first movements of his 
grace, and forward to its finished work and final 
consummation. "For God, who commanded the 
light to shine out of darkness, hath shined in our 
hearts, to give the light of the knowledge of the 
glory of God in the face of Jesus Christ." "He 
hath delivered us from the power of darkness and 
translated us into the kingdom of his dear Son ;" 
"that in the dispensation of times he might gather 
into one all things in Christ." And whom he 
did foreknow he did also predestinate, and call, 
and justify and glorify. And he who hath begun 
a good work in you will perform it until the day 
of Jesus Christ, in whom we have redemption 
through his blood; that in the ages to come he 
might show the exceeding riches of his grace 
toward us through Christ, in whom also we have, 
obtained an inheritance among the saints. 

This is the teaching everywhere throughout] 
his word as to the fullness of his plan and the 
workipg of his purpose. Note the wonderful 
word which he has left upon record for our in- 
struction : 

"God according to his abundant mercy hath begot- 
ten us again unto a lively hope, . . . to an inherit-! 



THE CHURCH IN THE THOUGHT OF GOD 27 

ance incorruptible, and undefiled, and that fadeth not 
away, reserved in heaven for you, who are kept by the 
power of God through faith unto salvation ready to be 
revealed in the last day. 

"The God and father of our Lord Jesus Christ hath 
blessed us with all spiritual blessings in Christ ; accord- 
ing as he hath chosen us in him before the foundation 
of the world, that we should be holy and without blame 
before him in love. 

"I was made a minister, according to the gift of the 
grace of God, ... to preach the unsearchable riches 
of Christ, ... to make all men see what is the 
fellowship of the mysterj^ ... to the intent that 
now unto the principalities and powers in the heavenly 
places might be known, by the church, the manifold 
wisdom of God; according to the eternal purpose 
which he purposed in Christ Jesus our Lord. . . . 
Unto him be glory in the church throughout all ages." 

Surely it becomes us, much more than is com- 
mon, to think largely of God, to follow in our 
thinking back to his thinking, to recognize his 
abiding presence and preeminence in redemption. 
For as he hath set the solitary in families, so also 
he hath set the saved in churches, and made the 
church the embodiment of his work of grace and 
the expression of his kingdom among men. 

THE PRICE WHICH GOD PAID. 

Nor is this all, for there is yet another view 
which shows the surpassing greatness of the 
church in the thought of God, and emphasizes its 
distinctive character as God's chosen method and 



28 OUR CHURCH LIFE 

instrument, viz. : its purchase price. Its cost was 
infinite, but was freely paid. When creating the 
world, or even when constructing worlds and 
systems, there was on God's part only the expendi- 
ture of power coupled with infinite wisdom. But 
there is an amazing difference when he planned 
to create men anew and redeem them from ruin. 
This involved much more and required infinite 
demand on the infinite richness of his nature, and 
represents the price which God paid for human 
redemption in Christ. 

For God so loved the world that he gave his 
only begotten Son; and God commended his 
love toward us in that while we were yet sinners 
Christ died for us. Herein is love, not that we 
loved God, but that he loved us, and sent his Son 
to be the propitiation for our sins; and we are 
accepted in the Beloved, in whom dwelleth all the 
fullness of the Godhead bodily, and who of God, 
through his death on the cross, is made unto us 
wisdom, and righteousness, and sanctification, and 
redemption. For it pleased the Father that in 
him should all fullness dwell, and we are complete 
in him. 

Such is God's plan, and such also the outwork- 
ing of his purpose and the fullness of his saving 
grace. Having given his Son to die on the cross, 
God also raised him from the dead by the exceed- 
ing greatness of his power, and set him at his 
own right hand in the heavenly places ; he gave 



THE CHURCH IN THE THOUGHT OF GOD 29 

him also a name above every other name as the 
one only Saviour of lost men ; put all things under 
his feet, and made him to be the head over all 
things to the church which is his body, the fullness 
of him that filleth all in all. 

Herein is the preeminent distinction of the 
church on earth, because of Christ's preeminent 
distinction in the heavens, and also because of his 
own exalted personal relation to the church even 
as now operating through men and among men. 
What Christ is to the church and in the church 
makes it today what it is, both to God on the one 
hand and to men on the other. 

For this reason, too, the church even now, as 
with the church at Ephesus, is called the church 
of God which he hath purchased with his own 
blood — the house of God, the church of the living 
God, the pillar and ground of the truth; and is 
also called the church of Christ which he loved 
and for which he gave himself to die, and for 
which he holds the scepter of righteousness that 
he may present it to himself a glorious church. 

God's plan and purpose named the purchase 
price, which Christ freely paid in the shedding of 
his blood on the cross. This price is of infinite 
worth and of unwasting fullness. 

Thou dying Lamb, thy precious blood 

Shall never lose its power 
Till all the ransomed church of God 

Be saved to sin no more. 



30 OUR CHURCH LIFE 

Such is the confident song of the redeemed, 
both on earth and in heaven, the boast of their 
faith and the joy of their hope. The glory of 
Christ is upon the church— upon the church of 
today as upon the church of God which was at 
Corinth or Ephesus. It is the glory of the crown, 
and has the renown of the cross, the crimson flow 
of whose fountain is for redemption and cleans- 
ing. And what the church is to Christ makes it 
inexpressibly great, gives it a singular rank among 
men, and commands of us the best we can give 
of honor and praise and service. We honor him 
in doing honor to what is his. We magnify and 
glorify Christ in magnifying and glorifying his 
church, which he hath purchased with his own 
blood. 

EMPHASIZING THE INDIVIDUAL CHURCH. 

Other considerations could be presented which 
would show further the greatness of the church 
in the thought of God. And these, too, would 
again indicate the worth and force of church 
membership, and should quicken our devotion 
and loyalty. But leaving these for future discus- 
sion, we press the importance and urgent need of 
giving fresh emphasis to the individual church 
and the individual member. Consecrated individ- 
uality is a mighty power for God, whether the one 
church or the one member. The church is for 
the saved, and is their opportunity to cooperate 



(I 






THE CHURCH IX THE THOUGHT OF GOD 31 

with God in saving the world. One may so make 
his church Hfe a service for God, that his church 
Hfe in turn will crown him with the blessing and 
the glory of God. 

The church, as God's chosen method of opera- 
tion, is for the making of a kingdom — a kingdom 
not of this world though in the world with Christ 
as King. This is the office and function of 
every church wherever located. And every mem- 
ber has a place of rank and efficiency in the fulfill- 
ment of this great mission. With every church 
and with every member there is the hindering or 
helping, the marring or making, as each one may 
choose for himself. It is for him if he will to 
share in the glory of the coming kingdom and in 
the coronation of the King. 

It is not "The Church," mark you, whatever 
that term may mean in common use, that does 
this mighty work for God, but the church which 
we almost belittle by calling it the "local church," 
but which God has made great as his chosen in- 
strument and endowed with power to this high 
end. There is much need that we reconstruct 
our use of words and make them conform to the 
New Testament meaning and usage. 

The family and the church have much in com- 
mon as divine institutions, and are used in scrip- 
ture to illustrate each other. The family had its 
rise in Eden, is of God's appointment, and stands 



32 OUR CHURCH LIFE 

to this day for his moral government among 
men; the church had its rise with the coming of 
Christ and through his death on the cross ; it, too, 
is of God's workmanship created in Christ Jesus, 
and stands now, as it has always stood, for the 
kingdom of his grace in the world. It abides 
through the centuries, and will yet abide, as an 
institution with a membership of the saved and 
set to save others. And so its building goes on 
from one to others with the passing years. 

The word church, like the word family, has 
specific meaning, but also a generic sense and a 
generic use. An individual church, like an indi- 
vidual family, may pass away — many thousands 
of them have passed away when their work had 
been finished, and are among the things that were. 
But the church, like the family again, is God's 
institution, and remains because God has given 
it remaining power. With him is its increase 
and growth, whatever human agencies he may 
use. He brings on new forces, as when Paul 
plants and Apollos waters, and new churches fol- 
low in the place of those passing away and in 
further conquest for Christ. In this way the line 
has been unbroken, and from the first until now 
the Lord has added unto the church those who 
are saved. The local and incidental will pass 
away, but the essential is permanent and will 
stand until the end comes. 



I 



I 



THE CHURCH IN THE THOUGHT OF GOD 33 
MADE TO PERSIST THROUGH HIS KEEPING. 

The persistence of the church commands our 
attention and awakens our song. The church 
persists because of the keeping power of God, 
and is in Hne with the fulfillment of his promise. 
The saints persevere, but God preserves. Per- 
sistence of the church and preservation of the 
saints are from God. And this word persistence, 
as describing the life of the church, is preferable 
in my judgment to the words succession and per- 
petuity—the persistence of the church through 
the ages. This word has the basal and essential 
meaning of the other words, but is free from 
historical entanglements and present day miscon- 
ceptions. 

Centuries have passed and yet, like the family 
again, the church is here, and still stands along 
the way of triumph, regardless of local failures 
and human perversion and corruption of the truth 
as it is in Jesus. 

God set out to make his church, and through 
his church to make a kingdom. He hath wrought 
continuous deliverance, and has promised deliver- 
ance which shall be complete and permanent. In 
him is final triumph, to be consummated in the 
glorious destiny of the church. God is in the 
midst of her and she shall not be moved; God 
shall help her and that right early. 



\ 



34 OUR CHURCH LIFE 

Thy saints in all this glorious war 

Shall conquer though they die ; 
They see the triumph from afar, 

And seize it with their eye. 

When that illustrious day shall rise 

And all thine armies shine, 
In robes of victory through the skies. 

The glory shall be thine. 

This is the triumphant sentiment and song 
which the devout have sung through centuries. 
What hath God wrought for those who love him ! 
And the crowning day is yet to corne, both for 
the individual Christian and for the church of > 
the first born, whose names are written in heaven.l 
That day of glorious destiny for man redeemed 
by the blood is fixed in the calendar of God, and 
standeth sure. The kingdom shall come; the 
coronation of the King shall follow ; God will 
show what he hath wrought in Christ for human 
redemption ; and there shall be a new heaven and 
a new earth for the mighty throng of blood- 
washed and glorified. 

The Presbyterian catechism has the question, 
"What is the chief end of man?" And gives the 
great answer: "The chief end of man is to 
glorify God and to enjoy him forever." How 
true this is ! And yet, when one knows through 
blessed experience the saving power of God's 
grace, and contemplates the glorious destiny into 
which he brings the redeemed, and considers all 



THE CHURCH IN THE THOUGHT OF GOD 35 

that God has done for human redemption, the 
thought is overpowering, and we almost venture 
the word, that the chief end of God is to glorify 
man, and to enjoy him forever. Such is the glory 
of the church as the workmanship of God, and 
like the starry heaven in declaring his glory — 
glorious now, but more glorious far when the 
work of grace is done. 



CHAPTER III. 
THE CHURCH OF GOD AT CORINTH. 

WHAT has gone before, as showing our 
church Hfe in its essential meaning and 
character, here finds confirmation, and is illus- 
trated in the specific case of the church of Gk)d 
which was at Corinth. There is great loss of 
directness and force in our speaking of ''The 
Church," as for example in the phrase "Church 
and State," as though the church were an 
indefinite something without meaning, local 
presence or organic life. The church of God, 
as emphasized here, is an organization, local, very 
definite and complete in character. It has the 
common purpose of other churches of God in 
other places, and is set for the kingdom of our 
Lord. The more thoroughly we get this idea, 
the more pronounced and commanding will our 
church membership be in loyalty and life, and in 
serving God on God's plan. 

The history of the church at Corinth, as one 
of the churches of the New Testament, is briefly, 
and vividly told in Acts, i8: 1-18; and much of 
its character and life appears in the two Corin-» 
thian letters. Those letters both open with a[ 

(36) » 



THE CHURCH OF GOD AT CORINTH 37 

salutation to the church, with practically the same 
meaning, the first being as follows : 

Paul, called to be an apostle of Jesus Christ through 
the will of God, and Sosthenes our brother; unto the 
church of God which is at Corinth, to them that are 
sanctified in Christ Jesus called to be saints, with all 
that in every place call upon the name of Jesus Christ 
our Lord, both theirs and ours ; grace be unto you and 
peace, from God our Father, and from the Lord Jesus 
Christ. 

These words disclose mighty forces at work 
with wonderful results. God our Father, Jesus 
Christ our Lord, Paul the apostle and preacher 
by the will of God, and the sanctified called to be 
saints in organic oneness as the church of God — 
these all are new and mighty words, or rather 
old words with new meaning to the cultured 
Greeks. The greeting describes the church of 
God as to its founding and character, its culture 
and growth in that heathen city. It shows the 
extension of Christ's kingdom and its conquest 
in the hearts and lives of those people. The 
church was not the 'ringdom but the manifesta- 
tion of its presence and life, of its flower, fruit- 
age and fragrance as the garden of the Lord. 

THE CHURCH ONE AS THE FAMILY IS ONE. 

As an institution which God has set among 
men, the church in its generic sense is only one 
and always the same, as with the family. But 



38 OUR CHURCH LIFE 

the one soon became many, multiplying and re- 
producing itself in specific churches. In the first 
sense we speak of the church, but in the latter 
sense of churches, and yet must think of them 
as being each one complete in itself and having 
the same high mission. And each church by 
itself is properly the church of Christ which he 
loved and gave himself for, as the church at 
Antioch, in which the Koly Spirit was present 
in directing power, or the church of God at 
Ephesus which he purchased with his own blood ; 
and with each one, too, though having local 
designation, there is the fullness of church signifi- 
cance and honor, of church blessing and respon- 
sibility. 

We come now to a study of what is called 
the New Testament church, as to its form and 
structure, and also as pattern for modern 
churches and for their comparison and con- 
formity. In such a study it is better, however, 
in my judgment, to take a concrete case, as the 
church at Corinth. For when we speak of the 
New Testament church, we are immediately con- 
fronted with the question, which one? TherJi 
was first one church, as the church at Jerusalem, 
so the record goes ; then more than one, and then 
many churches, as they increased through the 
preaching of the gospel. 

The New Testament is a history, not however, 
of any one church, nor yet of an aggregation of 



ji 



THE CHURCH OF GOD AT CORINTH 39 

churches to make "The Church" for that period ; 
but rather a history of the rise and progress of 
Christ's kingdom as it manifested itself and 
voiced itself among men in the form of churches. 
Those churches were composed of believers in 
Christ, the sanctified called to be saints who had 
heard the preaching of the gospel and believed 
and were baptized ; and who, wrought into 
organic oneness as a local body, honored Jesus 
as their Lord and Savior, kept his ordinances 
and sought the extension of his kingdom. The 
church at Corinth was one of those churches, 
not one among the first, possibl}- not one among 
the best, and yet a great church, as clearly 
appears from the record of its life and doctrine 
and work. 

This one local church at Corinth taken by itself 
is emphasized as being the church of God. This 
does not mean that there were two churches in 
the city, and one of them was named the Church 
of God; but that this specific church was the 
church of God located at Corinth, as others were 
located in other places. Though limited and 
marred by local environment, it was yet specific- 
ally marked as the church of God, not simply as 
a name, but as indicating its origin, and charac- 
ter, and allegiance. God was in its making as in 
the making of his other churches m other cities 
where the apostles had gone preaching the gospel. 
It came not by might nor by power, but by the 



40 OUR CHURCH LIFE 

Spirit of God. It came apparently in the ordinary 
movements of human affairs, but in fact as the 
outward gathering of those whose hearts the 
Lord had opened. It was the pubUc demonstra- 
tion of his work of grace, a local expression of 
the kingdom of Christ. 

Paul had come to Corinth in his second mis- 
sionary journey, having passed through Athens, 
where his labors seemed not to have been very 
successful. He seemed apprehensive in his new 
field, not knowing what should befall him in this 
emporium of commerce, whose people were boast- 
ful of human wisdom and corrupt in human sin. 

GOD AT WORK IN CORINTH. 

There were some things, however, to encour- 
age him ; he was joined by Silas and Timotheus, 
his companions in labor, who had come down 
from Thessalonica to meet him at Corinth. Then 
came opposition and persecution, with every 
prospect of failure in their work. But the unseen 
forces were also taking part in the movement. 

Paul was pressed in spirit and testified to the Jews, 
that Jesus was Christ. . . . Then spake the word 
of the Lord to Paul in the night by a vision, Be not 
afraid, but speak and hold not thy peace; for I am 
with thee, and no man shall set on thee to hurt thee; 
for I have much people in this city. And he continued 
there a year and six months, teaching the word of God 
among them. 



. 



THE CHURCH OF GOD AT CORINTH 41 

The Lord was mindful of Corinth, and Paul 
here did some of the best work of his life. In 
one of the letters to this church he characterizes 
himself and his preaching", and shows the main- 
spring of his power, and how he was himself a 
worker together with God. "It pleased God, by 
the foolishness of preaching to save them that 
believe." He himself had come declaring unto 
them the testimony of God, and determined to 
know nothing among them save Jesus Christ and 
him crucified. "My speech and my preaching 
was not with enticing words of man's wisdom 
hut in the demonstration of the Spirit and of 
power, that your faith might not stand in the 
wisdom of men, but in the power of God." 

With this mighty herald of the cross there was 
no mistaking as to the source of his power, or 
how the church at Corinth came, or why it 
should be called ''the church of God.'' Always 
and everywhere, "God giveth the increase," 
whether in multiplying churches, or in adding to 
their membership, or in giving them an increase 
of power. 

The church at Corinth was great, not only as 
being the church of God, but also because of 
its relation to the kingdom which Christ came 
to establish. It came in fulfillment of God's 
thought, which was of old concerning the church, 
and the working out of his purpose and plan for 



42 OUR CHURCH LIFE 

the furtherance of the kingdom of Christ. It 
was his method of conquest and also' his plan 
of service. 

Centuries before, word had been given out 
by the Prophet Daniel, that in the days of coming 
kings and kingdoms, the God of heaven would 
set up a kingdom of his own, that his kingdom 
should never be destroyed, but should break in 
pieces and consume all other kingdoms, and itself 
stand forever. That prophecy found fulfillment 
in the coming of Christ — or rather the beginning 
of fulfillment to be consummated when in the 
ages to come he should finish his work and deliver 
up the kingdom to God the Father. 

Christ opened his ministry as did John the 
Baptist, his great forerunner, with the word: 
"Repent, for the kingdom of heaven is at hand.'' 
To those who followed him he gave the assuring 
word : *'Fear not, little flock, for it is your 
Father's good pleasure to give you the kingdom." 
In the sacred hour of the upper chamber he gave 
his disciples the promise that they should sit with 
him at his table in his kingdom. Before Pilate he 
made declaration of his kingship : "My kingdom 
is not of this world." And for all who should 
come after he left the assertive word : "The gos- 
pel of this kingdom shall be preached among all 
nations for a witness unto them." 



) 



THE CHURCH OF GOD AT CORINTH 43 

THE EXPRESSION OF THE INVISIBLE. 

Christ founded his kingdom, and then for its 
visible manifestation and expression, and as the 
chosen method and instrument for its furtherance 
among men, he made his church, calHng into 
organic oneness those who had been brought into 
his kingdom by the power of God. And Christ's 
kingdom, even in this period of its making and 
extension, is greater than Christ's church — as a 
man's soul is greater than his body, and the mind 
the measure of the man. It is greater than the 
aggregation of all his churches from all countries 
and centuries. For the kingdom, made up as it 
is of the redeemed and saved, is also called the 
family of God, "the whole family in heaven and 
earth," bearing the name of Christ, and made 
joint heirs with him. 

Church and kingdom, therefore, are different 
in their meaning ; the words are not interchange- 
able, nor the things themselves identical. Differ- 
ing radically and essentially, they yet hold won- 
derful relation to each other, somewhat as spirit 
and body, and both are of glorious rank and 
power in the purpose of God. The kingdom is 
spiritual and universal ; the church is local and 
visible, often marked and marred by human limi- 
tations and infirmities ; and yet makes manifest 
the hidden life of the kingdom, and makes visible 
things which are unseen and eternal. 



44 OUR CHURCH LIFE 

"The kingdom of God is within you, and 
Cometh not with observation;" "My kingdom is 
not of this world ;" "Except a man be born again 
he cannot enter — cannot even see the kingdom of 
God ;" "The kingdom of God is not in word, but 
in power ;" "Is not meat and drink, but righteous- 
ness, and peace, and joy in the Holy Spirit;" 
"And hope maketh not ashamed; because the 
love of God is shed abroad in our hearts by the 
Holy Spirit which is given unto us." 

The inner life of individual believers is seen 
in their outer life. Their joy becomes their song 
of rejoicing. So the kingdom of grace shows 
its presence and power through the church by 
the organic oneness of its members, in their 
worship and service, and through the church 
life which they live. 

The church at Corinth came through the 
preaching of the gospel, and was the result of 
missionary labor. The triumph of the cross 
among those people was remarkable, and the 
planting of their church was wonderfully strategic 
and meant larger things for the kingdom in 
every way. It was connected with the church at ■ 
Jerusalem, not organically, of course, but only 
in a historical way, and even then indirectly and 
remotely. The connection was through the 
church of the larger Antioch, and through the 
churches established by Paul's first missionary 
journey, thence through those churches estab- 



THE CHURCH OF GOD AT CORINTH 45 

lished in Europe through his second missionary 
tour. 

This is not written in the interest of ''Church 
succession," and has no bearing whatever on any 
phase of that subject. Indeed it has no signifi- 
cance beyond being of interest in showing how 
the church came to this city, which itself held a 
strategic point in the world's commerce and con- 
quest. It shows, also, the method and progress 
of the kingdom of Christ through preaching the 
gospel in those early years. 

The founding of the church at Corinth was 
not unlike the founding of the church at Jerusa- 
lem, which was the beginning of churches. In 
the one instance Christ was the preacher, and 
he came preaching the gospel of the kingdom. 
He soon had disciples following him, and began 
the process of building his church. He brought 
some of them into an organized com^pany, with 
official relation to himself. We note five remark- 
able meetings of that little band : ( i ) In the 
upper room on the memorable night when the 
Lord's Supper was established and the Lord him- 
self was betrayed and carried to the cross; (2) 
When Jesus met with them in the morning of 
the resurrection, with Thomas absent; and (3) a 
week later, with Thomas present ; (4) on the day 
he was taken up into heaven when he had "shown 
himself alive after his passion, by many infallible 
proofs, being seen of them forty days, and speak- 



46 OUR CHURCH LIFE 

ing of things pertaining to the kingdom of God" ; 
and (5) when they were assembled again on the 
morning of Pentecost in perhaps the same upper 
room, they continued with one accord in prayer, 
were baptized in the Holy Spirit, and on that 
day of power had three thousand accessions and 
baptisms. Following this 'The Lord added to 
the church daily such as should be saved." 

IN THE SISTERHOOD OF CHURCHES. 

Somewhat in the same way Paul as the apostle 
to the Gentiles entered Corinth as a herald of 
the cross. It was twenty years after Pentecost 
and ten years after his own wonderful experience 
and conversion. Meanwhile, and much through* 
his own labors and suffering, the word of the 
Lord had increased greatly, the disciples had 
been multiplied into many many thousands, and 
churches had been established throughout a wide 
range of country, including Asia and Asia Minor 
and Europe to the westward, with Jerusalem 
still the center and base. 

What our Lord had done within the radius of 
his ministry, Paul did, at least similar in kind, at 
Corinth — preaching the gospel of the kingdom. 
The word of the Lord had free course and was 
glorified. Many believed and turned to the Lord, 
and the many were baptized and wrought into one 
and became the church of God which was at 
Corinth. It came as with a touch of spiritual 



THE CHURCH OF GOD AT CORINTH 47 

power through the preaching of Paul, and they 
glorified Christ in him. The account is brief and 
manifestly leaves much untold, but there could 
be no finer specimen of making the church. It 
became at once a church of power, mighty in the 
Lord. Among the charter members were Aquilla 
with his wife Priscilla, and Crispus, who was 
chief ruler of the synagogue, with his household, 
who believed and became obedient unto the faith. 
And later Sosthenes, who was another ruler of 
the synagogue, ''and many of the Corinthians, 
hearing, believed and were baptized." 

It was a wonderful work of grace. God 
thought the church at Corinth, and the church 
at Corinth came to be as the church of God — 
emerging from that cultured, corrupt, commer- 
cial city, as the morning sun, on the far-away 
horizon of the sea, seems to emerge from the 
waves in their ceaseless surging. It came as if 
in response to the call, "Arise, and shine, for thy 
light is come. For the glory of the Lord is upon 
thee." This was the making of a church after 
God's chosen plan and pattern, and serves as an 
example for all that shall follow. 

From thence onward you have the church of 
God at Corinth ; it takes rank in the sisterhood of 
churches as God's plan of service in revealing his 
work and ways of grace in the kingdom of his 
dear Son — even as it was with the church of God 
at Jerusalem with James the Just as its pastor, 



48 OUR CHURCH LIFE 

and "the church of the Thessalonians which was 
in God the Father, and in the Lord Jesi||' CMst," 
and "the church at Babylon," from which Simon 
Peter sent out his letter with greetings to the 
saints everywhere, and the church of Ephesian 
saints which "was the house of God, the church 
of the living God, the pillar and ground of the 
truth." 

These churches were of equal rank, but with- 
out organic relation to each other — though doubt- 
less they differed as one star differeth from 
another star in glory, and yet together shining in 
the splendor of the firmament. They were, as 
the New Testament record shows, each of them 
a separate and complete church, definite and inde- 
pendent in its organic life, but having great com- 
mon interests and belief and purpose. In their 
local character they represented the independence 
of the churches, but also the fellowship of the 
churches in their cooperative spirit and effort. To 
them was accorded, each in its own essential 
nature and work, the distinction of being the 
church of God. They were set for the glory of 
God in the fulfillment of his purpose. And in 
accordance with his plan they had as their renown 
and privilege a commission from him of univer- 
sal empire for the kingdom of his Son. 

The greatness of the church at Corinth, in part 
at least, was in the greatness of its mission. And 
yet it had the same mission as other churches 



I 



i 



THE CHURCH OF GOD AT CORINTH 49 

then and now. There were things which 
marred its course, but such things as came almost 
naturally from its environment, and the apostle 
in his great letters does not fail to censure and 
even rebuke them for those things. But the same 
letters reveal and rejoice in the great doctrinal 
character and life of the church, and in the 
glorious way in which it worked out its mission. 

With convincing clearness and power, as ap- 
pears in the Corinthian letters, the church at 
Corinth was at the fore in the great doctrines of 
the gospel. It was in that distinguished city with 
a message from God, and to serve him in repre- 
senting his kingdom among men. It was some- 
thing new in Corinth, had lately come to that 
city with new power and blessing, as the church 
of God had lately come also to other cities in 
Europe, coming thence from Jerusalem. It 
marked the purpose of God in saving the lost 
through the power of the cross, and his plan for 
the furtherance of his kingdom. 

The church at Corinth declared for Christ 
crucified as the wisdom and power of God to 
them that are saved, both Jews and Greeks, and 
also for the kingdom and kingship of Jesus. This 
was done with such forwardness and force as to 
provoke the charge that they were ''against the 
decrees of Caesar, saying that there is another 
King, one Jesus." The charge was true, though 
not as intended bv their enemies. Christ was 



50 OUR CHURCH LIFE 

indeed their King, enthroned and glorified; they 
were of his kingdom, not of this world, and yet 
a powerful factor in its affairs. 

The mission of the church at Corinth, as the 
mission of every church everywhere, was the 
fulfillment of Christ's mission, the making and 
exemplifying of his kingdom in the world. It 
represented Christ in that city — ^his life and doc- 
trine, his death and resurrection from the dead, 
his work of redemption and his saving grace. 
The noble Greek language was set to a new song, 
and their rhythmic voice made new music. It 
was praise unto our God and his Christ, the song 
of redeeming love which we sing today. This 
mission and service gave the church a distinction 
and renown, separated it from everything else 
and gave it power to impress the people of that 
celebrated city. To be a member of that church 
was indeed high honor, and called for a nobloi 
life commensurate with its character and purpose.' 

And the honor of membership in the church of 
God at Corinth is a standard of measurement and 
rating for membership in his church today. It 
shows a new and exalted relation to God, to 
Christ, to his kingdom in this world, and is 
charged with the most glorious mission possible 
to men. Its rank is our rank, its glory is our 
glory. 

And so the gospel of Christ went on conquer- 
ing and to conquer. Paul returned to Antioch, 



THE CHURCH OF GOD AT CORINTH 51 

whence he had gone out, and having called the 
church together, declared for himself and those 
who were with him, "all that God had done with 
them, and how he had opened the door of faith 
unto the Gentiles." Likewise on his final visit 
to Jerusalem and with Corinth in the record, "he 
declared particularly what things God had 
wrought among the Gentiles by his ministry. We 
are in glorious line of succession, with nothing 
doubtful as to the outcome. Christ's word of 
promise. became history by fulfillment, and then 
again became a larger prophecy which is being 
wrought out as the days and centuries go by : "I 
will build my church and the gates of hell shall 
not prevail against it." 



CHAPTER IV. 
THE CHURCH AND ITS ONE BOOK. 

THE story of Sir Walter Scott, one of the 
world's great authors, though worn thread- 
bare from use, is still of common interest and 
point among the thoughtful, because of its funda- 
mental truth. When dying or in a sickness which 
was unto death, he called for the book, and wanted 
some one to read to him from the book. In 
answer to the question, ''Which book?" the 
charming writer of books made answer: 'There 
is but one book.'' They brought him the Bible, 
and read to him from the Bible, as the one book 
in all the world's great kingdom of literature, 
that could suffice for the pressing emergency of 
life and for the infinite need of light on the dark- 
ness which lay beyond. 

Queen Victoria, who came to England's 
throne a young, unseasoned girl, but developed 
into one of the noblest of women, made a ruler 
for that great empire unexcelled by any predeces- 
sors. Her reign for more than half a century is 
marked as the Victorian Period in English his- 
tory. It was the period of England's greatness, 
and she made herself a blessing to her own sub- 
jects in both the empire and the colonies, and a 

(52) 



li 



THE CHURCH AND ITS ONE BOOK 53 

blessing also to the whole world. She was asked 
for the secret of her successful reign and of the 
prosperous condition of her dominion. In answer 
and from her throne she held up the Bible as 
being in its great principles and forces the cause 
of England's greatness and the one secret of suc- 
cess in her sceptre and crown — that the Bible 
maketh for righteousness and righteousness ex- 
alteth a nation. 

This thing w^hich is true and essential for the 
individual and for the nation, is also true and 
essential out of all comparison, to the church. 
For the church certainly there is but one book; 
that one book is the Bible, the Scriptures of the 
Old and New Testament wrought into one as the 
Book of books of all the ages ; and by the church 
is meant the one definite specific church, like the 
church of God at Corinth, local in character and 
organic life, though world-wide in its mission and 
operation. The Bible is indispensable to the 
church as its guide and its one source of in- 
fallible instruction. The physical, mechanical 
book is a necessary piece of furniture in the 
church home, and the Bible itself as the word of 
the Lord, is to the church in no mean sense its 
life, and light, and salvation. It is the "inspira- 
tion of God, and is profitable for doctrine, for 
reproof, for correction, for instruction in right- 
eousness ; that the man of God may be perfect, 
thoroughly furnished unto all good work," and 



54 OUR CHURCH LIFE 

also that the church in its organic Ufe and minis- 
tration may be a blessing to the world, an honor 
to God, the entrance of whose word giveth light. 

THE COMING OF THE BOOK. 

When the new dispensation came there was 
no New Testament; its Scriptures had not yet 
been written and its history had not yet been 
made. The Old Testament, about as we have it 
now, was the Hebrew Bible — the one word of 
the Lord in the possession of men. It lay as the 
foundation of the New Testament, or as the seed 
planted by the divine hand, out of which the New 
would grow. The fulfillment of its prophecies 
furnished the material and made possible the 
writing of the New. The Old, with its revela- 
tion and inspiration, found its completeness and 
crown of glory in the revelation and inspiration 
of the New. Taken together, they make thei 
one Book, "the Holy Scriptures which are able toT I 
make wise unto salvation through faith which is 
in Christ Jesus." 

The Old Testament as the Hebrew Scriptures 
was Christ's Bible — his only Bible. It foretold 
his coming and found fulfillment in him. It was 
in the Old Testament Scriptures that he was 
taught and trained in the Hebrew home, as he 
"increased in wisdom and stature, and in favor 
with God and man." It was the Old Testament 
Scriptures, also, which he used with such fine 



THE CHURCH AND ITS ONE BOOK 55 

effect, whether in his private Ufe when resisting 
the devil, or in his public ministry when teach- 
ing the people. That mighty word of his — *'it is 
written" as the^ word of God — was his one rock 
of defense, his one sword for aggressive warfare. 
''Search the Scriptures," was his word of instruc- 
tion, ''for they testify of me, and in them ye 
think ye have eternal life." Moses and the 
prophets was a final appeal, the end of controversy 
between God and man. 

The Old Testament entered also very largely 
into the life and labors of the apostles and those 
early preachers of the gospel. The words of the 
old prophets became the text of the new preach- 
ers. They learned their lesson from their Lord, 
and right well did they use the Scriptures as the 
word of God, being matched and fulfilled in the 
things which had lately come to pass. This word 
of prophecy, with a new power of experience in 
the heart, and touched afresh by the Holy Spirit, 
and with a new meaning from new events, be- 
came the gospel of the kingdom. That word — 
"according to the Scriptures" — was the keynote 
of the preaching, whether with Jew or Gentile, 
whether in rehearsing the wonders of God in 
former years, or in unfolding the greater wonders 
of Christ and him crucified, of his resurrection 
from the dead, and of the future resurrection of 
those who are his. It was the conquering word 
wherever it went, and so the kingdom of Christ 



56 OUR CHURCH LIFE 

was established among men, and his churches 
coming into existence in many places bore testi- 
mony to his saving grace. 

The history of Christ and of his disciples — of 
his life, death, resurrection, and his work of re- 
demption, of their labors in suffering and in bear- 
ing the good news of salvation to the lost world — 
all this history put into written form by holy 
men, chosen and guided by the Spirit of God, 
added the New Testament to the Old. The Bible 
was made larger, and even richer, since to Moses 
and the prophets were added the four Gospels 
as the biography of our Lord, the Acts of the 
Apostles, showing what God's Holy Spirit had 
wrought among men, those wonderful letters 
from men of God to the churches and to the 
saints scattered abroad everywhere, and finally 
the Revelation of John, in which on the Isle of 
Patmos God vouchsafed to him, and through 
him to us, a vision of the future triumph of the 
kingdom and the coronation of the King. 

This one Book of the church, therefore, our 
Bible of today, consists of the Old Testament 
Scriptures, together with the New Testament 
Scriptures, wrought into one by the Providence 
of God as his word forever and ever. We do not 
discriminate between the Old and the New as 
dividing their authority or significance, but hold 
them together, as they have come down to us 



THE CHURCH AND ITS ONE BOOK 57 

the one book — the Book of God, the man of our 
counsel, and the lamp to our feet. 

So it comes to pass that we have more in the 
way of the Bible than Christ had, even more than 
his apostles had, and are richer in the enlarged 
and enriched word of God. We have more in 
the Christian Bible for instruction in the home 
than the Jews had in their Hebrew Bible; the 
church has more in its Book than the Temple had 
in its Scriptures. They had the tree, we are 
rich in the beauty of its foliage and in the ripe- 
ness of its fruit. Our light is greater, and also 
our privilege and our responsibility. 

A BOOK OF DIVINE AUTHORSHIP. 

This Book of the church, like the church itself, 
has God for its Author. It is the Book of God 
for instruction in the church of God. When 
Paul remained for a year and six months with 
the church at Corinth, he ''taught them the word 
of God." He no doubt opened to them the Old 
Testament Scriptures, as the Master had done 
with the two disciples in the way to Emmaus when 
their hearts burned within them under his 
gracious words of exposition. But Paul no doubt 
also was adding to the Scriptures of the Old 
something of the New which he had received of 
the Lord and which later he committed to 
writing. But it was "the word of the Lord," and 
he was God's messenger, with God's message — 



58 OUR CHURCH LIFE 

the word of God preached in the church of God 
as it is to this day. 

There is no intention here to make technical 
discussion of any theory of inspiration. It need 
not concern us as to how God inspired men, or 
how God created the universe. Suffice it, that 
with the one God spoke the word, and it was 
done ; and that with the other, God breathed upon 
the mind and heart of men, and they in speech 
or written word ''spake as the Spirit gave them 
utterance" concerning the wonderful work and 
ways of God. Each writer wrote for himself, 
preserving his own individuality, and yet wrote 
for God as God would have him write. A man's 
individuality under the power and spell of inspira- 
tion was no more interfered with, than when he 
is the subject of regeneration, which is of the 
same power, and is even more radical and revolu- 
tionary in heart and mind. 

Whatever theory we may have of inspiration 
or of how God gave the Bible to men and 
through men, it must be at once large enough and 
exclusive enough to leave the authorship unques- 
tioned. There can be no abridgement of God's 
authorship of the Bible, working through such 
channels and by such methods as please him. So 
long as God is doing things through men, there 
will be more or less of the human element both in 
the doing and in the product. But we should 
not go too far in trying to separate between God 



THE CHURCH AND ITS ONE BOOK 59 

and man in producing the Bible, just as we should 
not try to point out the human and the divine 
in Christ; at any rate, it is safer and in better 
keeping with the mystery and majesty of the 
question, not to minify but rather magnify the 
divine element. Holy men of old spake and 
wrote for God as the Spirit moved them, and 
gave them utterance; and their words were the 
very word of the Lord, which endureth forever. 

This mighty fact is true both for the revela- 
tion and inspiration which enter into the making 
of the Bible, and gives it a name and place above 
all other books. Revelation is the uncovering and 
making known things which man could not know 
of himself, and such as God in his grace has 
revealed to him — the deep things of God, the 
mystery of his will, the great and wondrous doc- 
trines of his grace and of his love in redemption. 
'*Eye hath not seen" — human eye hath not seen — 
''nor ear heard, neither hath entered into the 
heart of man, the things which God hath prepared 
for them that love him. But God hath revealed 
them unto us by his Spirit ; for the Spirit search- 
eth all things, yea, the deep things of God." This 
is revelation, and without it men would have been 
in the dark forever — as the world would be, and 
even worse, if the sun should not rise tomorrow 
morning. 

Inspiration, on the other hand, is God's special 
work in the writer to guarantee the writing in 



60 OUR CHURCH LIFE 

making the record which God would have writ- 
ten. It comes by virtue of God's breathing his 
Holy Spirit upon the human heart and mind, as 
one tells of the revelation which God has made 
and how God manifested himself in history. We 
know not the movements of the Holy Spirit in 
the new birth or in that sanctification which 
comes by the Holy Spirit through the truth. Nor 
do we know of his movement in the special work 
of inspiring men to write in such way as to leave 
the writer free in his own individuality, and yet 
they gave us God's thought in God's words. And 
because of this work of the Spirit, the writing 
bears the heavenly imprint, "It is written," has 
the fragrance of the heavenly fields and the flavor 
of the heavenly fruit. 

Revelation and inspiration both appear in 
making both the Old and the New Testament. 
Together they make the Holy Scriptures, which 
claim to be of God, and vindicate their claim. 
They hold the unique place of single and supreme 
authority in doctrine and life. They are that 
word of the Lord which he compares to rain and 
snow, coming down from heaven and not return- 
ing to him void, but fulfilling their mission and 
prospering in the thing whereunto he sent it. 
And for us today the Holy Scriptures are as the 
burning bush in which God appears and speaks 
to us as he did to Moses ; or the pillar of cloud by 
day and of fire by night in which God appears as 



THE CHURCH AND ITS ONE BOOK 61 

he did to the children of Israel ; or as Jacob's lad- 
der which he saw in vision at Bethel, with angels 
ascending and descending, and with God reveal- 
ing himself in the open heavens. Surely the 
God of the Bible is our God, and the Book is his 
message which he will have us hear. 

THE NEW TESTAMENT ADDED, 

The New Testament came several hundred 
years after the Old Testament. Its coming 
marked a new and mighty period in the world's 
history when God and men were again co- 
workers, both in making history and putting it 
in written form. There is no need for discussion 
here, as to how the New Testament came, or how 
it grew through passing years, and finally became 
coequal with the Old Testament Scriptures in 
inspiration, dignity and authority. 

It may be taken for granted that from the apostolic 
time onward each church in general had for use in 
public service at least one gospel containing the life 
and words of the Master, and some of the apostolic 
epistles, especially those addressed to themselves and 
to the churches in the same region. . . . 

A highly appreciated apostolic writing possessed by 
one church in a given region would soon come into the 
possession of most or all of the churches. . . . Such 
apostolic writings as could be conveniently procured 
were possessed by the various churches and were freely 
used for reading in the church services and as material 
for the Hterary and oral discourses of the Christian 
teachers. . . . 



62 OUR CHURCH LIFE 

From the close of the apostolic age, or even earlier, 
most of the books that were afterwards accepted as 
canonical were in use in greater or smaller collection 
in the various Christian churches for purposes of edifi- 
cation, and were reverenced because alike of their apos- 
tolic authorship and of the authoritative account which 
they contained of the life and words of Christ and of 
the apostles. (Dr. Albert Henry Newman.) 

The making of the New Testament as an 
addition to the Old Testament was an august 
movement in the literature of the world. The 
Book is here and speaks for itself; and speaks 
now, as its writers spoke, in soberness, with 
heavenly wisdom, and in the demonstration of 
the Spirit and of power. The churches out of 
whose history it grew as cause and effect, may 
have failed in their succession; but the book in 
unbroken continuity is here with us, having the 
freshness, and fragrance, and power of the morn- 
ing of the first day. 

First came the Epistle of James, named for 
its author, who was the brother of our Lord, and 
subscribed himself, "3. servant of God and of the 
Lord Jesus Christ." It was written while he was 
serving the church at Jerusalem as bishop or 
pastor. Then came the letters to the Thessalon- 
ians. They were written by Paul from the 
church at Corinth, and addressed to the church 
at Thessalonica, them lately established. The 
opening salutation is of peculiar interest as being 
among the first words written for the New Testa- 



THE CHURCH AND ITS ONE BOOK 63 

ment, and the second record in writing of the 
new forces which had been introduced into the 
world's movements, and which had made the 
new dispensation : "Paul, and Silvanus, and 
Timotheus, unto the church of the Thessalonians, 
which is in God, the Father, and in the Lord 
Jesus Christ." 

Then came the letters to the church of God 
at Corinth, written by the same writer, but while 
he was serving the Ephesian church. The gospel 
had produced the churches, and now the churches 
are the occasion at least of putting into written 
form for all succeeding ages, the gospel of the 
grace of God, with its wonderful history among 
men. The book grew in its several parts and the 
churches became custodians of the new treasure, 
and passed down the line until it became just as 
we have it now. It has passed through fiery 
trials unscorched, has met all the demands of its 
friends, and for many centuries has been the 
light and joy of all who will walk in its light 
or live in its joy. 

It is the New Testament especially which 
must be our guide in the study of the church, 
and must determine all questions of church life, 
whether of creed or conduct. For the church is 
distinctly of the new dispensation; and whatever 
pertains to the church, as to who shall be mem- 
bers, as to its officers and government, as to its 
ordinances and service, as to its character, life 



64 OUR CHURCH LIFE 

and mission must be learned and settled from the 
New Testament. That is the one touchstone of 
all church creed and conduct, and cannot be 
asserted too strongly or followed too closely. 
What the New Testament rules out, is ruled out, 
whether in precept or in practice; what it com- 
mands is commanded, is the end of controversy, 
and requires obedience, with tht promise of re- 
ward. 

There is need for this one standard in our 
church life, and without it there is uncertainty 
and discord everywhere. In a large jewelry store 
there may be five hundred watches and clocks, 
but the workman at the bench, as he sets your 
timepiece, looks at the regulator as it hangs on 
the wall and marks the hour of day. So in our 
belief and practice, even with our convictions and 
conscience we must look away from ourselves to 
the one standard of authority. The Scriptures 
alone can be this one rule of faith, and their 
authority is final. No human authority will 
suffice; we must look to the word of God and 
measure all by that word as the one standard. If 
the Scriptures, for example, require infant bap- 
tism, then we must have infant baptism; if the 
Scriptures restrict baptism to believers, and place 
that ordinance before the Lord's Supper as pre- 
requisite, then the restriction must stand. If the 
Scriptures command sprinkling for baptism, so 
it must be ; if the Scriptures require immersion 






THE CHURCH AND ITS ONE BOOK 65 

as the one form of baptism to the exclusion of 
sprinkHng, then the requirement must stand, and 
we must do as we are commanded. 

The more completely we are mastered by the 
one standard, and the more devoutly we recognize 
the one authority in belief and practice, the more 
nearly will we come to the mind of the Lord and 
in conformity to his word. There are no substi- 
tutes; there can be no division of authority, 
neither division of obedience and loyalty. There 
is no room here for a divided heart or a divided 
life. "The Bible, and the Bible alone, is the 
religion" of those who will serve God in his 
church according to his word and his plans. 

god's authority in the written word. 

The Scriptures hold this commanding place of 
authority as the expression of the will of God. 
The Bible is more than regulator or referee, more 
than a set of rules or a code of law. It is no 
fetich to be worshipped in blindness and ignor- 
ance; nor a power in itself to have as a charm 
on the person or in the home. As the living 
word of the living God it is a guide to be trusted 
and followed, an authority to be known, honored 
and obeyed. We serve and worship not the Bible 
as a book, but the God of the Bible as our light 
and salvation, as our Father to whom we should 
give living obedience— giving a free obedience 
with an obedient liberty. 

5 



66 OUR CHURCH LIFE 

This is the recognition of God's authority in 
the Scriptures, and obedience to him is not 
bondage to a book. We recognize his dominion 
in heart, and thought and hfe, but that is not 
slavery of soul, nor has it any kinship with 
slavery. It makes rather for the larger freedom. 
God's call is indeed imperative ; but imperative as 
meeting man's deepest needs and as opening the 
way to the larger life. The call of a father to his 
child crying in the dark, is a call for deliverance. 
Prayer, study, interpretation for oneself, personal 
obedience — "these are mutually dependent, and 
form an invisible whole," as the best method of 
handling the word of God. 'Tf any man will do 
his will, he shall know of the doctrine whether it 
be of God." 

The Book — this book which holds supreme 
sway in the church — ^meets a great and pressing 
necessity. Man is blind and in the dark for the 
things which concern him most deeply. Whether 
for men individually, or for any number of men, 
as in the aggregate of church membership, there 
is imperative need for an authority and a light 
outside themselves. No light from within will 
suffice; whether mind, or heart, or reason, of; 
consciousness, or all of these combined. These' 
themselves will need to be tested over and over 
again, and must be regulated by the standard 
which is higher and supreme in authority. For. 
this high function God in condescending grace* 



t 



THE CHURCH AND ITS ONE BOOK 67 

has given his word. It is man's prerogative to 
search the Scriptures for himself, and in search- 
ing may find himself in his relation to God, and 
find also his salvation through faith which is in 
Christ Jesus. 

We cannot exaggerate our dependence upon 
the Scriptures as the word of God, or their 
supreme place in the churches and in our church 
life. Here and here alone can we know the 
mind of the Lord, his will and ways concerning 
us. Here and here alone is our only safeguard, 
our light and joy in serving him in the things 
which he has commanded. The transforming of 
God's word into hfe and action through his Spirit, 
into human words and deeds, is the noblest life 
before men, and the most acceptable to God. It 
makes the vital and necessary connection between 
belief and practice, between creed and conduct. 
Without God's word the foundations are all gone ; 
but with it the building of God standeth sure, and 
we are safe in him. 

The book alone, moreover, reveals both the 
God of our salvation and the salvation of our 
God ; nowhere else can these mighty things be 
learned, whether in the wonders of nature or 
the greater wonders of Providence; grace is not 
made known in the stars, nor his infinite love in 
the planets. And the great doctrines of the 
Bible, as to man's origin and nature, his ruin 
by sin and his redemption by the cross, his salva- 



68 OUR CHURCH LIFE 

tion now, and his destiny hereafter — these things 
of tremendous moment can be learned nowhere 
else except in the Book of the church. From 
its wonderful pages come the light which shines 
on the darkness, gives cheer and comfort, opens 
the way of the heavenly walk, and by foretaste 
and forecast makes known the joys and glories 
which shall follow. 

Without the Bible, too, we know nothing of 
Christ — the historic Christ; nothing of his life, 
nothing of his wondrous nature, suffering, death 
and resurrection, nothing of his wonderful love 
and gracious words, nothing of his churches as 
to their origin or character, nothing as to his ordi- 
nances as to what they are or what they require 
or what they mean in their great message to 
men; nothing as to our life in the church of 
Christ as to its blessing and lofty walk, nothing 
as to his own saving grace and kingly power. Ii 
All this comes alone from the Bible, either directly 1 1 
or indirectly; and by its pages alone can we get 
back to the Christ of history who came to save, 
and who saves us through the blood of the ever- 
lasting covenant. Loyalty to the Book is loyalty 
to him. It reigns without a rival in its own 
great domain of truth ; is forever supreme in the 
church, and for the individual has undivided com- ' I 
mand in precept and practice. It is the Book of 
God, the one Book of the church — God's message 
to men, and man's mission for God. 



CHAPTER V. 
THE CHURCH AND ITS ORDINANCES. 

THE church is a local organization, and 
means the same whether called the church 
of God or the church of Christ. This is true 
also when the word is used in its plural form, as 
churches of God or churches of Christ. They are 
regularly organized bodies, with members and 
officers, with organic life and government each 
one within itself The church is very simple as an 
organization, a distinctively Christian institution, 
a pure democracy and sovereign within itself so 
far as human connection is concerned. It has 
no other head or law-giver except the Lord Jesus 
Christ, and the members are those whom he has 
saved by his own precious blood and brought into 
this high and holy relationship on their voluntary 
choice. 

The church as an organized body, moreover, 
has its pastors and deacons as officers, whom it 
chooses to fulfill their respective duties for its 
own edification and for the furtherance of the 
interests which God has intrusted to its care. 
These men are of the Lord, and fill their places 
of surpassing rank and dignity, not as serving 
themselves, but as serving others. The officers 

(69) 



70 OUR CHURCH LIFE 

are themselves of divine appointment, being set 
in the church for noble and blessed ministry, and 
should be filled by men called of God and chosen 
in answer to his call. The first pastor was James, 
the brother of our Lord. He served the church 
at Jerusalem, making for himself a great record 
as pastor, and was called *'the Just" — a noble 
man serving in a noble office. The pastor of 
today in a certain sense is in the royal line of 
that first pastor. The pastorate is of the Lord, 
and the pastor is the Lord's anointed. 

As an organization the church also has its 
ordinances, public services, ministries and distinct 
mission in the world. These mark its distinctive 
character, and it holds a place by itself among 
the organizations of the world. Its ordinances, 
being the ordinances of the gospel of Christ and 
of his appointment, hold commanding place in the 
church, while the church itself is greatly magni- 
fied by the wonderful meaning of its ordinances. 
Kn art gallery far famed for architectural beauty 1 1 
may become much more famous because pictures 
of renown adorn its walls. The ordinances are 
indeed pictures in the church as the building of 
God; but much more than pictures, they are of 
its very organization and life, essential to its local 
character in service and administration. They 
hold their place in the church as a very part of 
God's plan of service, and bear wonderful testi- 
mony to his love and grace. 



THE CHURCH AND ITS ORDINANCES 71 

AS SEEN IN THE NEW TESTAMENT. 

According to the Xew Testament there are 
two ordinances in the church, namely: Baptism 
and the Lord's Supper. Some claim more than 
two, but all insist upon these two as to their place 
and importance in the organic life and service of 
the church, and in the individual life of church 
members. This agreement is significant in giving 
emphasis to these two ordinances, and is recogni- 
tion of their high claim to our attention and 
allegiance. It marks both Baptism and the Lord's 
Supper, in a powerful way, as ordinances in the 
church of God for present day observance. 

The two stand together in closest relation and 
kinship of meaning. Baptism has water as its 
element, immersion as its form, and believers as 
its subject; the Lord's Supper has bread and 
wine as its elements, eating and drinking as its 
form, and church members as the subjects of its 
holy service. Both of them are symbols, com- 
memorative, memorial, monumental in their 
nature, purpose and teaching power. This sim- 
ple but comprehensive statement covers all the 
questions concerning these ordinances, that have 
caused so much division among the followers of 
our Lord. 

For a more elaborate discussion than is con- 
sistent with the present purpose, the reader is 
referred to the author's three books : 'Tedobap- 



72 OUR CHURCH LIFE 

tism: Is it from Heaven or of Men? The Moral 
Dignity of Baptism; The Memorial Supper of 
Our Lord. In our study we must keep in mind 
the relation of these ordinances to each other, 
their place in the church and among the followers 
of Christ, and their wonderful meaning even in 
the economy of God's grace. They are of mighty 
consequence to Christ and his cause, as command- 
ments committed to his church for obedience, as 
ceremonies in his service, and as marvelous mani- 
festation of the wonders of the cross in its power- 
to save. They should be magnified as the ordi- 
nances of God in the church of God, as the 
ordinances of Christ in the church of Christ — 
mighty and wonderful in authorship and owner- 
ship, and in their power to symbolize truth. 

These ordinances in our study may be viewed 
from two standpoints. We may consider their 
use and place in the New Testament, or their 
place and practice in the present condition of 
modern church life. It is well to hold the two 
viewpoints in comparison, if only we strive to 
harmonize the present practice with the New ft 
Testament, and make the New Testament the 
one standard of faith and practice in the churches 
of today. What the ordinances were to Christ 
and what they were in the life and teaching of 
his apostles, are of immediate and pressing con- 
cern to us. This is our one standard, and should 
be the one ambition of our hearts as we seek 



eek ■ 

I 



THE CHURCH AND ITS ORDINANCES 73 

to serve God in his appointed way and to glorify 
him in his church and in keeping his command- 
ments. 

Viewed from the New Testament standpoint, 
Baptism is for believers, who being born of God's 
Spirit have accepted Christ as their personal 
Saviour and Lord ; it is there immersion in water 
upon personal profession of their faith, and shows 
in a figure the burial and resurrection of Jesus, 
and symbolizes their own spiritual resurrection 
and personal relation to him. The Lord's Supper 
is also for believers, but for believers who have 
been baptized, who have been buried with Christ 
in baptism and are risen again to a newness of life 
and are gathered into the church as members. 
This is the order and privilege of the ordinances ; 
there is no saving efficacy in either of them. 
They cannot save, but rather are in their very 
nature only for saved people. Salvation is essen- 
tial to baptism; baptism is essential to member- 
ship in the church; church membership in the 
fullness of its meaning is essential to right and 
scriptural observance of the Lord's Supper. 

DISCRIMINATING BETWEEN VIEWS. 

This is the view of Baptists as they interpret 
the New Testament and insist upon its teachings 
as the sole guide in these matters. Over against 
this view, however, others have substituted 
"sprinkling as a mode of baptism" in place of im- 



74 OUR CHURCH LIFE 

mersion, and have introduced and maintained the 
practice of ''baptizing infants." And these two 
things make sharp division between the followers 
of Christ, and are a manifest departure from the 
practice of Christ and his apostles. They bring 
us squarely to the parting of the ways. Shall we 
follow the change and substitute, or shall we fol- 
low the New Testament, as the one rule of our 
faith and practice ? The best exegesis and schol- 
arship of the world, regardless of denomination, 
testify with remarkable agreement, that the 07'ig- 
inal form of baptism as set out in the New Testa- 
ment was immersion. And the very meaning of^ 
the word baptize, and the meaning also of the 
ordinance itself, and the circumstances connected 
with its early administration, all require immer- 
sion as the form, and no other form can possibly 
meet the requirements. Sprinkling as "a mode" 
and substitute for baptism, has no support or sanc- 
tion in the word of God; it has no place in the 
meaning of the word baptize, which always desig- 
nates the ordinance and always means immerse; 
sprinkling has no resemblance to the baptism of 
Jesus in the Jordan which was an immersion and 
had the approval of the Father; and no resem- 
blance either to the other baptisms reported in 
the New Testament like Philip's baptizing the 
Ethiopian treasurer ; and sprinkling has no resem- 
blance to the chief symbolism in baptism, which is 
manifestly burial and resurrection, and is utterly 



■ 



THE CHURCH AND ITS ORDINANCES 75 

without meaning when put in the place of this 
great ordinance. 

The Greek Lexicons, whose authors are schol- 
ars of exceptional rank but not Baptists, are uni- 
form in their definition of the zvord baptise and of 
the ordinance baptism. As given by Thayer : 

"In the New Testament an immerson in water. 
Baptism is immersion, submersion. Christian baptism, 
according to the view of the apostles, is a rite of sacred 
immersion, commanded by Christ." 

And as given by Herman Cremer : 

"To immerse, submerge. The peculiar New Testa- 
ment use of the word denotes immersion, submersion 
for a religious purpose." 

The expositors likewise give the same defini- 
tion and exposition of both this word and its 
meaning in the ordinance. For example, in the 
International Commentary, Dr. Gould, Episco- 
palian, comments on Mark : 

"Baptism of repentance — into the Jordan. Rite of 
immersion in water. The preposition here coincides 
with the proper meaning of the verb, indicating that the 
form of the rite was immersion into the stream." 

And Dr. Alfred Plummer, Presbyterian, com- 
ments on Luke in the same way : 

"Baptize, I immerse. It is only when baptism is ad- 
ministered by immersion that its full significance is 
seen." 

And there can be no finer statement of the case 
than the statement made by Dr. William Sandy, 



76 OUR CHURCH LIFE 

an Episcopal scholar ; when commenting on 
Romans 6: 4, where the believer is said to be 
buried with Christ in Baptism, he said concerning 
the ordinance : 

"It expresses symbolically a series of acts corre- 
sponding to the redeeming acts of Christ : 
"Immersion =Death ; 

"Submersion= Burial (ratification of death) ; 
"Emergence = Resurrection." 

This statement is of rare force and beauty, and 
tells the whole story of the wonderful meaning 
and purpose of the great ordinance as shown in 
the simple but significant form of immersion. 
These men are not Baptists — not one of them — 
nor were they speaking for Baptists, but their 
testimony is the testimony of scholarship and of 
candid scriptural exegesis. This should put an 
end to the controversy so far as concerns what the 
New Testament requires as to the form of bap- 
tism. Since it requires immersion, surely there 
should be no hesitation on our part of following 
its word. 

The Baptist view, moreover, of the believer's 
baptism as against "the baptism of infants," has, 
if possible, even stronger support from able and 
prominent men in other denominations. Of 
course all Baptist learning and scholarship are one 
way on this question, and these others are cited 
simply as corroborative, and as being all the more 
forceful because thev are not of our faith and 



THE CHURCH AND ITS ORDINANCES 77 

practice. For example, and one example, espe- 
cially like the one quoted below is sufficient, al- 
though they could be multiplied by hundreds, Dr. 
A. T. Bledsoe, a Methodist, writing for the Meth- 
odist Quarterly Review ^ made the following very 
remarkable statement: 

"With all our searching, we have been unable to 
find in the New Testament a single expressed declara- 
tion or word in favor of infant baptism. We justify 
the rite, therefore, wholly on the ground of logical in- 
ference, and not on any expressed word of Christ and 
his apostles. This may, perhaps, be deemed by some 
of our readers a strange position for a Pedobaptist. It 
is by no means, however, a singular position, hundreds 
of learned Pedobaptists have come to the same con- 
clusion, especially since the New Testament has been 
subjected to a clearer, more conscientious, and more 
candid exegesis than was formerly practiced by con- 
troversialists." 

If infant baptism is not in the New Testament 
by the word of Christ, that settles the matter for 
Baptists. Surely it cannot be put there by infer- 
ence, not even by "logical inference." Dr. Bledsoe 
was right ; infant baptism cannot be found in the 
New Testament, nor was it in the church of that 
period, and should have no place in the church of 
today. He wrote several years ago, but more 
and more what he said is coming to be recognized 
as true, and the practice itself is fast falling into 
disuse for the want of scriptural authority. It 
not only has no support or mention by Christ and 



78 OUR CHURCH LIFE 

his apostles, but contravenes his command to bap- 
tize behevers, interferes with personal obligation, 
takes away personal privilege, and otherwise sets 
aside fundamental principles of the gospel. 

How these changes came, and the sad record 
they have made for the ordinances of the Lord's 
house, are matters of history and can be easily 
determined. How they are maintained today, 
and their disastrous effects on the cause of Christ 
and on his truth in general, are plainly manifest. 
Those who practice ''sprinkling as a mode of 
baptism" see no significance in the ordinance and 
count it a ''mere rite" and of little consequence. 
Its great meaning is gone, so far as they are con- 
cerned, and it has lost its mighty symbolic force. 
Baptism can never speak its mightiest word ex- 
cept in the original form of immersion, or have 
its true and lofty meaning except with believers 
as its subjects. That word and that meaning are 
for a threefold resurrection, namely : the resurrec- 
tion of Jesus, the spiritual resurrection wrought 
in the believer's heart by the power of God, and 
the final resurrection of the dead. All this dis- 
appears when "sprinkling" takes the place of bap- 
tism and infants are substituted for believers. 
The Roman Catholics are bold in saying they 
made the change from immersion first to "pouring 
as a mode" of baptism, and then to sprinkling, 
and boast that "The Church" had the right to 
make the chans^e. But we dare not follow them, 



ji 



THE CHURCH AND ITS ORDINANCES 79 

or join with others in tampering with the ordi- 
nances of the Lord. Our course of duty is plain ; 
it is far better to be ''righteous before God, walk- 
ing in all the commandments and ordinances of 
the Lord blameless." 

CEREMONIES AS WELL AS ORDINANCES. 

This view is further strengthened and its sig- 
nificance increased when we remember that these 
ordinances are also ceremonies in God's plan of 
service, and are powerful in the church life of 
believers. They are ceremonies of the new dis- 
pensation and of the New Testament system. 
This increases their significance and gives addi- 
tional weight to their meaning. An ordinance 
expresses authority and requires obedience, as 
something ordered, set in order, commanded ; a 
ceremony has all that, and besides has in it the 
purpose of an outward expression for a spiritual 
condition. It is doing outwardly that which we 
believe and have experienced in the heart. The 
marriage ceremony expresses the vows of the 
heart, as to love, choice and purpose. The inau- 
gural ceremony when the nation's chief executive 
takes the oath of office is the outward expression 
of purpose and promise to serve in all faithfulness. 

Baptism and the Lord's Supper as ceremonies, 
are the expression of personal belief, of solemn 
vows before God, of the deepest, richest and hap- 
piest experience of the human heart. When 



80 OUR CHURCH LIFE 

designing and building his church, Christ chose 
these two rites and gave them their place of rank 
and of surpassing significance. They are set 
into the building by his own words, and the church 
life is incomplete without them. They are of his 
wisdom and love, of his purpose and authority, as 
an essential part of the gospel system. They 
bear the heavenly imprint of those words of his 
own great heart, and require heavenly precision 
in their observance : 'Tf ye love me, keep my com- 
mandments ; do this in remembrance of me." 

They are in the church, therefore, as the em- 
bodiment of its doctrine and life, as a bold and 
beautiful expression of its creed and hopes. In 
a real though symbolic way. Baptism and the 
Lord's Supper, as caskets with jewels of untold 
worth, stand for mighty things in the kingdom of 
grace, and are set in the church for glorious pur- 
pose. In the beauty and charm of the symbol 
they tell the wonderful story of death, burial, and 
resurrection, of grace wrought in the heart and 
the coming of new life, of struggle and conflict, of 
conquest, coronation, and of glory to follow. 

Whether as ordinances or ceremonies, there- 
fore, they appeal with mighty force to those who 
love the Lord and serve him with gladness. They 
are as important now as at the first; they mean 
as much in the church today as they meant in 
the church at Jerusalem or the church of God at 
Corinth. They have the same meaning and bear 



THE CHURCH AND ITS ORDINANCES 81 

the same message now as then, and signify as 
much in our church Hfe as they signified in the 
life of those early disciples. Truly they are cere- 
monies now as then, but let no one say ''mere 
ceremonies," or count them of little consequence. 
They are in the church as ordinances of our Lord, 
and came to us as ceremonies from heaven. The 
doing of them is like the doing of the thing which 
the angels do — obedience with heavenly precision, 
the doing of God's will among men. 

These ordinances enter in the very structure 
of the church as the building of God, and are 
a part of its organic life. No one surely would 
enter a great cathedral and mar the beauty of its 
finish or spoil the pictures on its walls. But what 
of God's building, and what of these mighty pic- 
tures which he holds up before the world? To 
spoil baptism by perversion in any way, is like 
spoiling the new tomb in the garden ; the disfigur- 
ing of the Lord's Supper by misrepresentation, 
is almost like disfiguring the cross on which the 
Prince of Glory died, or in some way marring or 
even mocking that awful tragedy which has been 
the wonder of the world for two thousand years. 
And yet these great ordinances are sometimes so 
changed and disfigured until there is no resem- 
blance to burial or the empty tomb, no resem- 
blance either to the cross or to the atonement 
which came in the shedding of blood as the 
purchase price of redemption. 



82 OUR CHURCH LIFE 

KEEPING THEM AS THEY WERE DELIVERED. 

The church and its ordinances are of immense 
moment and far-reaching consequence for the 
cause of Christ today. They should hold a com- 
manding place in the heart and in the church life. 
They involve both the authority of our Lord, and 
our obedience to what he has commanded. The 
keeping of these ordinances inviolate may be 
essential to the very heart of the Christian system 
as essential to its integrity. The form itself taken 
with the believer as its subject, holds the meaning 
of the ordinance, carries the very heart and life 
of its teaching power. For the one there must 
be eating and drinking ; for the other there must 
be an immersion in water. Both in ordinance and 
ceremony, form is essential to its integrity and 
significance. The ordinance remains or goes 
according to whether the form remains or goes. 
Marred in its form and subject the great ordi- 
nance is marred out of all recognition. Take 
these away — with no immersion as the form, ori 
with other than believers in Christ as the subject 
— and the ordinance itself disappears. There can 
be no baptism without the form of baptism, as 
there can be no wedding ring without the round 
form of the ring ; there can be no baptism without 
the believer as the subject, as there can be noj 
wedding without the bride for the voluntary com-i 
mitment of personal vows and the confession ofj 
personal love and loyalty. 



THE CHURCH AND ITS ORDINANCES 83 

Violation in these matters is of mighty con- 
cern, and is serious beyond adequate statement. 
The plea for faithfulness in character and fidelity 
in obedience cannot be too urgent, for it involves 
the very honor of Christ and his kingship over 
us. Will we follow him ? Will we do as he com- 
manded? Do we count these things of import- 
ance? These are the questions which find their 
way to the heart and conscience. A present day 
danger lies just here and confronts everyone who 
loves Christ and worships him as Lord. There 
is, as we have seen, the admission that Christ was 
immersed, that immersion was the form of New 
Testament baptism, that believers were the sub- 
jects of that baptism, with no mention of infants — 
all these things are admitted, and then waived 
aside as ''making no difference'' to us in our 
church life, or in our belief and practice. 

An Episcopal woman said to me : ''Of course 
Jesus was immersed, everyone believes that he 
was immersed. But that is no reason why I 
should be immersed." Oh, reader, do not venture 
that far! It is of consequence, of tremendous 
consequence, for you to follozv him in his exam- 
ple, and to keep his commandments. Since he 
was immersed, count it all joy that you can go 
where he went. Give his ordinances a great place 
in your thought and life ; honor him by honoring 
his church and his ceremonies. 



84 OUR CHURCH LIFE 

Our bearing toward these ceremonies and 
ordinances of our Lord may be the test of our 
heart in its feeHng toward him. We seek his 
favor, he seeks our allegiance ; we call upon him 
in the day of trouble, he calls upon us for a life 
in his service. He puts before us these great 
ordinances and leaves them to make their appeal, 
and their voice is the voice of our Saviour calling 
that way. It is wrong, surely it must be wrong, 
even seriously wrong, to profess our love and 
obedience in everything else — and then refuse to 
follow him in the great ordinance in which he 
set the example. ' That beautiful song which we 
sing will take on a new meaning by a slight 
change in a single word, and gets a touch of the 
heroic, especially as referred to the ordinary duties 
in our church life. 

I can hear my Savior calling, 
I can hear my Savior calling, 
i can hear my Savior calling, 
Take thy cross and follow, follow me. 

I'll go with him thro' the garden, 
I'll go with him thro' the Jordan, 
I'll go with him thro' the Jordan, 
I'll go with him, with him, all the way. 

Where he leads me I will follow, 
Where he leads me / will follow. 
Where he leads me I will follow, 
/'// go with him, with him, all the zvay. 



THE CHURCH AND ITS OEIDINANCES 85 

Why not the Jordan as well as the garden? 
He met the one in fulfillment of righteousness, 
as he endured the other with sorrowfulness of 
soul. He was as heroic and lofty before God in 
the one as in the other. Why not follow him in 
life's ordinary duties as well as in life's trials and 
sorrows? Why not follow him in baptism — 
buried with him unto death and rising again to a 
new life with him? There is nothing higher or 
more heroic, than the keeping of his command- 
ments and the walking in his ordinances. To 
obey is better than sacrifice, especially when the 
obedience is of love and loyalty. Herein is the 
very heart and beauty and power of all church 
life. It is our joy and his glory to go with him, 
wnth him all the way. 



CHAPTER VI. 
HOW THE DENOMINATIONS CAME. 

THIS is not a chapter on "Church History." 
That goes too far afield and is httle service 
for present purposes. And yet the question of 
how the denominations came — Baptists, Luther- 
ans, Episcopalians, Presbyterians, Methodists, 
Disciples, and others — is a question of history. 
And the history is instructive as throwing light 
on the church life of today. Things are not what 
they were, nor as they were in the New Testa- 
ment period. They are better in some respects. 
Christ and his cause has stronger and more wide- 
spread hold on the hearts of men than then, than 
in any former period of the world's history. The 
sun never sets on his dominion. And around the 
world, as a girdle of melody and music like the 
music of the spheres, his people sing the song 
of Moses and the Lamb, and in their hearts 
crown him King of kings and Lord of lords. 

There are as fine types of Christian character 
and life, and they are far more numerous than 
ever before, and they are found in all these de- 
nominations. This is noted simply as a fact, 
manifest and evidenced by many things, and 
should be counted of value and the subject of 

(86) 



I 



HOW THE DENOMINATIONS CAME 87 

satisfaction and joy. It is remarkable how much 
of the old remains of the original and genuine 
gospel in its truth, spirit, form and lofty purpose. 
And yet over against all this in sad and blighting 
contrast stand the departures from the simplicity 
and spirituality of the early church life, and the 
consequent conflict between those who have one 
Lord and whose hopes and purposes are largely 
one. And out of these departures, more or less 
grave and with a conflict more or less sharp at 
times, have come these denominations. And so 
they remain today — in some respects simply the 
relic of history and the fruitage of former con- 
flicts. 

The word church is not synonymous with de- 
nomination, and when used in any scriptural sense 
cannot be applied to these denominations. They 
cannot be called churches, as for example, the 
Methodist Church. It is a wrong use of the 
word and leads away from its distinctive mean- 
ing. And these denominations are not the sev- 
eral "different branches of the Church of Christ," 
as if parts of an aggregate whole. That is absurd 
in itself, for no stock or trunk could send out from 
itself ''branches'' so diverse and so radically dif- 
ferent both from each other and from the trunk 
itself. Episcopalians and Baptists, as everybody 
must know, are not branches from one trunk, and 
Presbyterians and ^Methodists surely do not come 
of the same stock. Like produces like in the 



88 OUR CHURCH LIFE 

spiritual domain as in the natural, and common 
sense calls for the movement of things in their 
order, and ''the branch theory" finds no support 
in the word of God. 

NEITHER BRANCHES NOR THE CHURCH. 

And, further, the church, certainly whenever 
considered as an organized body, means an assem- 
bly, local in character and organic life, complete 
and independent, but as a whole not divisible into 
parts or as a tree sending out branches. The 
church is governed within itself, and never means 
in the scriptures an aggregate of churches, though 
it may have associative and cooperative relation 
with similar bodies, each of which is a church of 
the same organic character and on the same basis 
as coordinate and equal. 

The cause of Christ would gain immensely 
and we would save confusion if this distinctive 
word of the New Testament could be held to the 
New Testament use; and then, too, the local 
church itself, which is largely shorn of its power, 
would appear in the standing and life more nearly 
commensurate with the dignity of its character 
and mission. The term "Baptist Church" as des- 
ignating Baptist churches in the aggregate, is 
a misuse of the word, and contrary to the very 
genius and principles of our people. Baptist 
churches, or Baptist people, but never "The Bap- 
tist Church," should be the language of our Zion. 



HOW THE DENOMINATIONS CAME 89 

The use of the phrase "The Church," to repre- 
sent Christ's cause at large in an organic way, 
is of Rome pure and simple, came of centralized 
imperial power, and is the relic of barbarous times 
when Rome was at its worst. 

Christian History is therefore more correct 
than ''Church History," as a term to indicate the 
course of Christianity in the world, which often- 
times was dark and tragic, encountering opposi- 
tion, persecution and suffering — though itself the 
messenger of peace and blessing. Indeed there is 
no such thing as "Church History," in the sense 
commonly understood. Even - the New Testa- 
ment, covering the mightiest period of the 
world's history, is yet not the history of "The 
Church," or of any one church, or of the churches 
of that period. It recounts the beginning and the 
triumphant movement of the cause of. Christ — of 
his kingdom among men, if one wishes to so 
designate it — expressing itself and having organic 
form and life, first in the one church at Jerusa- 
lem, then more than one, then in the many as they 
were multiplied throughout the world, but never 
the one as the aggregate of them all. 

And so it should be when we come to study 
or write the story of his cause for the years and 
centuries which came after the New Testament 
period. We want Christian History, and not 
"Church History" — unless, forsooth, one wishes 
to write the historv of the Roman Catholic hier- 



90 OUR CHURCH LIFE 

archy which in monstrous form and power posed, 
and still poses, as 'The Church" universal. But 
we want, rather, and in striking contrast, the 
progress of the gospel, the movement of the king- 
dom of God among men, of that kingdom of 
which Christ is King, which is in the world but 
not of the world — which has no kinship with 
either the Rome of the imperial Caesars, or the 
Rome which made the Antichrist of history. 

But after all we will hardly be able to rid 
ourselves of the word, 'The Church," or "Church 
History," or 'The History of the Church," and 
other kindred terms ; we may be compelled to use 
them as they have become fixed in our language 
and literature; nevertheless they are a misnomer 
for the kingdom of Christ, and carry in them- 
selves errors of doctrine and principles, which 
at times made all Christendom groan and shriek 
in the suffering and agony of persecution. And 
in tracing these denominations to their historic 
origin we must ever keep in mind, that we are 
seeking the history not of "The Church," but of 
Christ's kingdom in the world ; and that his king- 
dom from the first as we have seen until now, 
has its organic expression among men through 
churches which come and go. It begun so with 
the New Testament period, worked its way 
through the ages, with many ups and downs, 
oftentimes with powerful corruptions both from 
within and without- as it came in contact and 



J 



HOW THE DENOMINATIONS CAME 91 

conflict with the world, but all the while was 
struggling toward a final and triumphant out- 
come. 

These denominations for the most part, came 
from efforts at reform, and their several names 
indicate something both of their history and their 
doctrine. Their origin is of interest, and instruc- 
tive also when held in comparison and contrast. 
Lutherans came of the great Reformation in the 
early part of the sixteenth century (1530), and 
from the first until now have borne the name of 
their great founder, Martin Luther. Being him- 
self a Roman Catholic, but breaking away from 
them under the power of the mighty doctrine of 
justification by faith, newly and powerfully ex- 
perienced by him, Luther set up in Germany over 
against the powers and corruptions at Rome what 
we have now as the Lutheran Church. Episco- 
palians get their name from their form of church 
government as a modified form of Catholicism, 
which is episcopal, or by an episcopate. They 
also came from the reform movement in England 
with a singular coalition of civil and religious 
forces, with Henry VIII, a cruel and brutal mon- 
arch, becoming the head of the church in London 
instead of the Pope at Rome. In this way the 
Church of England came (1534) giving what we 
now have in the United States as the Protestant 
Episcopal Church — having come from Rome and 
not unlike Rome. 



92 OUR CHURCH LIFE 

The Presbyterians also have their name from 
their church government, which in form is pres- 
byterial, with its churchly order and grades of 
officers. They came from the Calvinistic Refor- 
mation, headed by John Calvin of Geneva, and 
one of the mightiest men of his time, who with 
John Knox of Scotland, and others, succeeded 
in forming at Geneva (1536) what we have now 
as the Presbyterian Church. They came through 
Scotland as the State Church, and came near 
being the State Church of England, and have 
been always and everywhere a powerful factor 
in the religious thought and life of the people. 
Their name has come to not only indicate a form 
of church government, but to represent a power- 
ful system of doctrine as set out in the Westmin- 
ster Confession of Faith. They have always been, 
from the days of John Calvin until now, a doc- 
trinal people, and this has been the chief source 
of their power and production of noble Christian 
character. 

The Methodists as a people are numerous and 
powerful. Their name came in a peculiar fashion 
but carries within itself nothing- of doctrine or 
church life. As a distinct people they came of a 
reform movement within the Church of England, 
the movement being brought on, guided and 
crystalized by the two Wesleys, John and Charles. 
They were exceptional men in many ways, and 
even while at school began to make their rank 



HOW THE DENOMINATIONS CAME 93 

of distinction. While at Oxford Charles Wesley, 
because of his methodical observance of Univer- 
sity regulations, was called ''Methodist" by his 
fellow students — none of them realizing what 
mighty things were forming, or that coming 
events were casting their shadows before. But 
the reformation under the two Wesley brothers, 
who were still members and operating within the 
Church of England, gained in power and sweep 
of influence. Organization became necessary in 
order to make sure what had been accomplished, 
and John Wesley, by force of his more construc- 
tive mind, became the master spirit and organized 
Methodism (1744), the name coming from the 
student life of his brother Charles. The making 
of a new church was not the intention, but came 
with a new exigency and in the constructing of an 
organization to hold the work intact and power. 
Thus came the Methodist Church, coming out of 
the Episcopal Church, though nearly two hundred 
years later, and with a modified form of its doc- 
trine, government, organization and service, just 
as the Church of England had retained a modified 
form of the Catholics at Rome. And Methodist 
is surely a good name if only it stands for strict 
observance of New Testament practice and re- 
quirement, as Charles Wesley made it apply to 
the rules and regulations of University life. 

The Disciples came from an effort to reform 
Christendom "in the doing away with all sects," 



94 OUR CHURCH LIFE 

and were called Reformers, more at the first than 
now. Their leader and founder, Alexander 
Campbell, a man of extraordinary parts in some 
ways, led in the new reformation, and was joined 
by his father, Thomas Campbell. They left the 
Presbyterian Church, of which they were mem- 
bers (1811), and organized an independent 
church. He and his new organization united 
(1813) with a Baptist District Association in Vir- 
ginia, thinking to find with them what was 
wanted. But he was excluded from their fellow- 
ship (1827) as holding views radically different 
from what the Baptists themselves held, and as 
hurtful to the cause of Christ, and the breeder 
of discord. With his followers and such as could 
be drawn from other denominations, he founded 
what we have now as The Disciples Church — 
more popularly known as Campbellites, after 
their great leader and to distinguish them from 
others. 



HOW ABOUT THE BAPTIST PEOPLE. 



The Baptists resemble the Presbyterians more 
than any other. Much like them in doctrinal life, 
they differ radically in the form of church gov- 
ernment, and in their interpretation of the ordi- 
nances of our Lord. Our people are congrega- 
tional in their church government, and are called 
Baptists for the same reason precisely that the 
forerunner of our Lord and the man sent of God 



n 



HOW THE DENOMINATIONS CAME 95 

was called John the Baptist. They baptise and 
insist on baptising as required in the New Testa- 
ment. This is not their only mark, but they do 
contend for this with energy, even clamorously 
and unto death when necessary ; their plea is for 
faithfulness and obedience, insisting on the ordi- 
nance of baptism as fundamental in church order 
and practice, and on the doctrines of the ordi- 
nance as fundamental in the Christian system. 

Baptists seek their origin not so much in their 
name as in a succession of names made signifi- 
cant by historical movements, and in principles 
which they hold now, and which find their coun- 
terpart in the New Testament. Their historic line 
and connection are easily traceable beyond the 
Wesleys, beyong the Episcopal genesis with 
bloody Henry at its head, beyond Knox and Cal- 
vin and Luther, reaching into and beyond the 
Anabaptists, especially those of Switzerland, who 
at the opening of the sixteenth century were 
ready to welcome the great Reformation when 
it came. 

"The origin of the Anabaptists of Switzerland," 
says Dr. Henry C. Vedder, in his short history, "is 
obscure. The testimony of their contemporaries is 
that they derive their chief doctrine from sects that 
antedated the Reformation, and the testimony is con- 
firmed by so many collateral proofs as to commend it- 
self to many modern historians. . . . The teach- 
ings of the Swiss Anabaptists are accurately known to 
us from three independent and mutually confirmatory 



96 OUR CHURCH LIFE 

evidences : The testimony of their opponents, the frag- 
ments of their writings that remain, and their Confes- 
sion of Faith. The latter is the first document of its 
kind known to be in existence. It was issued in 
1527. . . . 

The confession is not a complete system of doc- 
trines, . . . corresponds exactly with the belief 
avowed by Baptist churches today. It is significant 
that what is opprobriously called "close" communion is 
found to be the teaching of the oldest Baptist document 
in existence. . . . The only fault charged against 
them by their contemporaries that is supported by evi- 
dence, is that they had the courage and honesty to in- 
terpret the scriptures as Baptists today interpret them. 

The name Ana-Baptist (rebaptizers) given by 
their enemies but not accepted by themselves, was 
their protest — and the protest of history until 
now — against innovations on the ordinances of 
the Lord's house. They rejected infant baptism 
and sprinkling as substitutes for the great ordi- 
nance, and demanded that those baptized in in- 
fancy or by sprinkling as a mode, must be bap- 
tised upon a confession of personal faith — they 
called it baptism, their enemies called it r^baptize. 
Their voice was like the voice of one crying in 
the wilderness, as with their great forerunner, 
''prepare ye the way of the Lord and make his 
paths straight." Their origin was "obscure," or as 
other historians tell us ''hidden in the depths of 
antiquity," because their life, even their preach- 
ing, their worship, and service, was largely a life 
of hiding out from their enemies. They were 



l! 



HOW THE DENOMINATIONS CAME 97 

persecuted beyond measure, and sought refuge in 
the mountains and in the caves and dens of the 
wilderness. 

The history of these people has never been 
written, probably will never be written, as no 
records were kept except the records on high. 
'The dark ages" were lighted up through succeed- 
ing centuries by the fires in which these people 
were burned to death in persecution for the sake 
of the truth. But with the first dawn, and even 
as hastening the dawn of the great Reformation, 
these people came from -their hiding, came in 
great numbers, as a people made ready, came 
forth as the population in a great city emerges 
from the home with the passing of the night and 
the coming of the day. But "there were Protest- 
ants before protestantism. Reformers before the 
Reformation," as Dr. Vedder says, and there were 
Baptists before ^^mbaptists. Had there been 
no Baptists in principle there could have been no 
protest against the innovation of sprinkling and 
infant baptism, no demands for rebaptism, no 
^wa-Baptists. 

The history of our people on the part of their 
enemies is a story of oppression and persecution, 
but on their own part a story of suffering and 
heroism, of achievement and triumphant song. 

These many reformations which arose through 
the centuries, were simply efforts of the kingdom 
of Christ, in its onward movement and through its 



98 OUR CHURCH LIFE 

own inherent forces, to disentangle itself from the 
powers of Rome, from false alliances and cor- 
ruptions which outside influences had brought it. 
In some things they were successful, but failed 
in others. They were, for the most part, for the 
betterment of the conditions, and moved toward 
the purity, simplicity and spirituality as found in 
the original gospel. This was true in a marked 
degree of the great reformation. Luther broke 
away from his mooring ; so did Calvin and Knox ; 
so did the Wesleys, and all of them headed 
toward the better, indeed toward the best, and 
yet fell short. And their work, though a power 
for good in many ways, was shorn of its 
strength for the want of a complete shedding of 
the things of Rome. The remaining of these 
things was their weakness and the marring of all 
else. These things for the most part are with us 
today in one form or another, the heritage of a 
corrupt past and hindrance to a better future. It 
was the failure of Protestantism and of the Refor- 
mation, that the protest was incomplete and the 
reform unfinished. 

The Baptists, though not Protestants in the 
technical sense, have yet sought earnestly and 
persistently until this good hour, to carry further 
and to completion the work which Protestants 
began so well. Our people stand for beUever's 
baptism, but protest against "the baptism of in- 
fants" as a relic of Romanism, as contrary to t' 



»i 



HOW THE DENOMINATIONS CAME 99 

New Testament practice and subversive of New 
Testament principles; they stand for immersion 
as the scriptural form of baptism, but protest 
against the change made by Roman Catholics to 
"sprinkling as a mode," as being at variance with 
the example and command of Christ, and destruc- 
tive of the meaning and beautiful symbolic import 
of the great ordinance. Baptists hold that the 
church is an organized body, simple, local and 
spiritual in character, with its deacons, pastor and 
self-government, but protest against the radical 
and ruinous innovation which changes the very 
nature of the New Testament church, and makes 
an hierarchal form with its ecclesiastical courts 
and various grades of officials. 

Baptists, moreover, protest against the change 
from a membership of professing believers in 
Christ as their Savior and Lord, to a mixed mem- 
bership of believers and infant children and those 
not professing godliness, as being destructive of 
the spiritual life and power of the church and of 
its lofty mission in the world. They stand for 
purity in doctrine, but protest against doctrinal 
changes which have marred the beauty and well- 
nigh broken the power of the gospel system as 
given in the New Testament. Their motto is to 
stand clear aloof from Rome — they at one end of 
the extreme and Rome at the other in modern 
church life ; and their purpose is to make the New 
Testament a most modern book in church doc- 



100 OUR CHURCH LIFE 

trine and practice, at least as a lofty ideal worthy 
of aim and effort — as their inspiration as it was 
the inspiration of their forerunners. 

STANDING AS THEY HAVE ALWAYS STOOD. 

So these denominations, after centuries have 
passed, are here as types of Christianity and fac- 
tors in the sum total of modern church life. They 
are proper subjects for study in comparison with 
each other, and especially in comparison with 
the New Testament as the common and final 
standard. Such a course of study, if pursued in 
the fraternal spirit, will give better understand- 
ing, clearer views and convictions, larger and 
more generous fellowship. Anyone wishing to 
go further than is convenient here, will find an 
excellent aid in a book called Baptist Why and 
Why Not; it contains twenty-five, chapters by 
twenty-five men, as follows : The Distinctive Bap- 
tist Why ; Why the Bible and Not Other Stand- 
ards ; Why Baptist and Not Roman Catholic ; Why 
Baptist and Not Episcopalian ; Why Baptist and 
Not Presbyterian — and so on through the list as a 
comparative study of denominational creeds and 
church life. 

These denominations came, moreover, as they 
severally interpret the scriptures — came, mark 
you, not from the scriptures, but from their inter- 
pretation of the scriptures. For there is no dis- 
cordant note in God's word, either in belief or 



HOW THE DENOMINATIONS CAME 101 

practice. Baptist churches, for example, are the 
Baptist interpretation of the New Testament ; the 
Presbyterian interpretation continues the Presby- 
terian churches and The Presbyterian Church. 
The Scriptures are one, but divergence and dis- 
cord come of the interpretation — or possibly in 
their failure to make the scriptures the one 
rule of faith and obedience. It is of immense 
moment that we support the New Testament 
view, and hold it as the one supreme standard 
and test in our church life. Better a thousand 
times to disagree, separate and stand aloof, if 
being together or the forming of union means 
disobedience to our King or disloyalty to our 
Lord. 

At a crucial period during the Civil War, Mr. 
Lincoln was urged to pass a certain measure with 
the plea that the Lord would be with him and on 
his side. But with characteristic wisdom and 
discrimination the President replied : T am con- 
cerned about the Lord's being on my side, but 
much more concerned about my being on his side 
and with him in this terrible conflict." He ex- 
pressed a real difference which we should apply 
with all earnestness of purpose when we compare 
ourselves with the word of God as our rule of 
faith and practice. Speaking for myself, I 
should like to know that New Testament churches 
were Baptist churches, but it is a profounder con- 
cern and far more pressing question, whether the 



102 OUR CHURCH LIFE 

Baptist churches of today are New Testament 
churches in character and spirit and form, cor- 
respondent to what Christ and his apostles taught. 
This is more vital far than even the question of 
origin and history, and should be pressed for 
answer upon all denominations, and upon all who 
would have us go their way. The Scriptures 
are the one regnant book in spirit, doctrine, law, 
and first of all should rule supreme in the individ- 
ual heart, and control us in our church relation 
and life. Loyalty to the King requires loyalty 
to his word. 

The words of Dr. Vedder, dedicating his his- 
tory to the young Baptists of America, are worthy 
of commendation and emphasis : "In the hope 
that as they read in it what a New Testament 
church was, what the churches of their fathers 
in the faith have been, what trials and sufferings 
have been borne in the past, what a glorious heri- 
tage is theirs in the present, they may be more 
intelligent, more loyal, more devoted followers 
of their Lord, and more and more abound unto all 
good works." 

God has ruled, and is overruling for the king- 
dom of Christ, bringing harmony out of discord, 
good out of evil, light out of darkness. He 
achieves his purposes among men as he finds the 
open heart to listen and the courageous spirit to 
execute. The cause of Christ has wrought many 
victories in the past ; has often purified itself like 



HOW THE DENOMINATIONS CAME 103 

the running stream from the mountain, is all the 
while working toward final triumph. He has set 
his kingdom in the world and given it expression 
in the church, and the gates of hell have not pre- 
vailed against it — and shall not. As at the first 
so also even now, after nearly two thousand 
years, his kingdom finds its expression, finds its 
organic life and instrumental power, through his 
church which he has estabHshed among men and 
has multiplied through the centuries, and through 
which he will eventually bring his kingdom to 
completion and hasten the day of his coronation. 
Churches and individuals alike find their highest 
renown and greatest usefulness in conformity to 
his spirit, his law and his pattern. He himself 
is the glory of his churches; and his churches 
shining in unclouded and undimmed reflection are 
the glory of their King. 



CHAPTER VII. 
THE CONFESSION OF FAITH. 

IT is quite the fashion now to knock the ortho- 
dox with adverse criticism. But the word — 
orthodox — is one of the noblest words in our 
language, and comes directly from the richest 
language spoken by man. It describes one of the 
noblest acts of the human soul, and means right 
thinking as a process or right thought as a result. 
Why take part in murdering or in the effort to 
besmirch a great word? You can hardly make 
the word suffer, without the thing for which the 
word stands also suffering. This matter has wide 
application, and should elicit our concern, for 
there is kinship throughout the whole realm of 
truth. 

Right thinking about flowers makes the ortho- 
dox botanist and gives fellowship with kindred 
minds; right thinking about the stars in their 
courses makes the orthodox astronomer, and 
creates companionship along the highway of the 
skies. Newton and Kepler were orthodox in 
their great kingdom of thought, when thinking 
God's thought after him in the course of the 
universe, they discovered, the one the law of grav- 
itation, the other the three imperial laws which 

(104) 



THE CONFESSION OF FAITH 105 

govern the movement of the heavenly bodies. 
Right thinking in nature makes the orthodox 
scientist; right thinking about God gives right 
views of his being and nature, goodness and love, 
holiness and power — makes one orthodox in the 
science of theology. Right thinking in the 
scriptures gives right exegesis, right interpreta- 
tion, makes one orthodox in the word of God 
and possesses him with an orthodox confession 
of faith. 

The nobler the subject of thought, the nobler 
also the act of thinking. Hence the apostle's great 
exhortation for the orthodox : Hold fast the 
form of sound words, as essential to right think- 
ing and expression of doctrine. And that other 
lofty word: Whatsoever things are true and 
honest, whatsoever things are just and pure, 
whatsoever things are lovely and of good report, 
if there be any virture, and any praise, think on 
these things — be orthodox in them. This is not 
straining the word in its significance and use, but 
only an effort to let it out into its own wide free 
realm, and a plea that it be not stricken in the 
house of its friends. 

It is loosely said that the gospel is a life and 
not a doctrine or system of doctrines, a service 
and not a belief ; that our times call for the ''man 
of deeds and not a man with a creed." Some are 
even bold in saying, it makes no difference what 
one believes, if only his life be right ; that the 



106 OUR CHURCH LIFE 

confession of faith is of little or of no concern, 
if only we have right service. But this is a 
manifest fallacy and thoroughly wrong. Right 
thinking and right living go together; one may 
possibly sometimes be better than his creed, but 
his life and character are in what he thinks. For 
as a man thinketh in his heart so is he; and out 
of his heart are the issues of life. The orthodox 
heart and the orthodox life are as the fountain 
and its stream. Words and actions depend on 
character, and are powerful in their reflex in- 
fluence on character, and character depends upon 
what one thinks and believes, and also upon the 
great and eternal things in which faith anchors 
itself, and in which thinking finds its largest 
range and most rapturous exercise. The man 
who would live godly must first be godly. The 
water which flows over the iron bed in the hidden 
secrets of the earth, is chalybeate when it puts 
out at the spring. The gospel is both life and 
doctrine, and finds expression in both Christian 
doctrine and Christian service. 

Much has been said adversely also about ''dead 
orthodoxy," and perhaps it deserves all that has 
been said. But why not consider the orthodoxy 
that is living as to its value and power? When 
discussing man as our subject, we do not take a 
corpse as an example, nor is the corpse mistaken 
for a man. The Westminster Confession of 
Faith was once like molten lava fresh from burn- 



THE CONFESSION OF FAITH 107 

ing hearts and minds; if it be otherwise now, 
whose fault is it? Why not take an example of 
living dogma? When Luther on the stairway at 
Rome found his new experience of grace in one 
of the greatest of all the dogmas, he became a new 
man in the realm of truth, an orthodox man with 
a new creed, and forthwith made a new confes- 
sion of faith, and found a new power in which he 
moved the world. It was the power of living 
dogma. We complain for the want of better 
living ; possibly the deeper want is a better believ- 
ing — a living faith that is anchored in the deeper, 
greater, better things. Herein the soul through 
the Spirit of truth, gets its connection with the 
sources of life and power, and finds its largest 
freedom in the liberty wherewith Christ maketh 
free. 

For this reason a recent writer in philosophy, 
when speaking of science and dogma in a friendly 
way, but expressing a psychological necessity, 
said : "A religious society cannot dispense either 
with doctrine or doctrinal teaching. The more 
moral (or rather the more spiritual) it is in char- 
acter, the more it needs a dogmatic symbol which 
defines it and explains its raison d'etre. It will 
have its teachers as well as its pastors and mis- 
sionaries." Surely this must be true of the 
church — especially today, when there are contrary 
voices with contrary views. And one's Christian 
confession of faith which determines his own doc- 



108 OUR CHURCH LIFE 

trinal life and his church relations, is the product 
of what he finds or thinks he finds in the Scrip- 
tures. It is his interpretation of the word of 
God, an expression or statement of what he 
believes the Bible teaches. And the days of doc- 
trinal conception and experience are always days 
of might within the individual soul and in the 
history of any people. 

THE SUPREME TEST OF ALL CREEDS. 

The place we assign the scriptures in our con- 
fession of faith is decisive of nearly all other 
questions of belief and practice. This is espe- 
cially true concerning the New Testament and 
our church life. One may "possess an inward 
rule of conduct, and along with this a principle 
of free judgment." Of course he may and must, 
but his inward rule will need light from without, 
and his free judgment will need guiding, will need 
oftentimes curbing and correcting, a mastery, 
indeed, from another hand than his own — such a 
guiding mastery as he may find in the word of 
God. A single look outside of self — to the 
heights above, to the depths beneath, through 
other standards than his own, will cure or modify 
many misconceptions and serve to set one in the 
right course. Measuring ourselves by ourselves 
is seldom edifying. 

Were you ever puzzled when lying in your 
sleeper berth at night, in trying to decide which 



THE CONFESSION OF FAITH 109 

direction the train was going? A light in the 
berth even gives no light on the question, but one 
look out of the window gives the decisive answer. 
Or were you ever puzzled even to being deceived, 
when sitting at the car window, your train stand- 
ing still while another train was passing, you 
thought yourself moving — saw it with your eyes 
and felt it down in your being? But one look 
through the opposite window out in the open 
breaks the illusion, undeceives your eyes and feel- 
ing, and shows the inner error and folly. 

So it is in the larger and higher sphere. j\Ian 
in his best estate needs the light from without, 
and a standard of measurement other than is 
possible within his own little sphere, or from the 
consensus of all that has gone before, apart from 
the word which God has furnished and which shin- 
eth as a light in a dark place. Conscious of his need, 
man cries out of the dark and out of the storm 
for the rock that is higher. The answer is in the 
scriptures, not simply as a book, but in the revela- 
tion and unerring word which are able to make 
wise unto salvation. Especially and preeminently 
is this true in matters of Christian doctrine and 
life when one wants, and the soul is crying for, 
certainty and for certitude. 

If the scriptures are not an authority, then we 
are left without authority in our church life. It 
IS not the case of the scriptures plus something 
else, or the scriptures versus something else, but 



110 OUR CHURCH LIFE 

the scriptures or nothing. This is not a question 
of individual right of private judgment and inter- 
pretation. That with everyone for himself before 
God, is his inalienable privilege and imperative 
obligation. But while we may differ in exegesis 
and interpretation, yet when the meaning is once 
determined and agreed upon, that is the end of 
the controversy, and acceptance, belief and prac- 
tice is the imperative course if our hearts be loyal 
and our lives obedient to what God has written. 

This comes not as an arbitrary edict, but lies 
deep in our very nature and situation as the inev- 
itable law; it is God's gracious provision for 
man in his deeper needs. We cannot refuse to 
eat in answer to the law of hunger. We dare not 
throw ourselves contrary to the law of gravitation. 
Why then refuse the light of the sun, turning 
the day into night, and then lighting our candle as 
our guide in the most momentous concerns? 
There are deeper laws than edicts ; they are the 
laws of heart and mind, of conscience and char- 
acter, of life and destiny ; they are imperative in 
their demands, and carry within themselves their 
own terrible penalties for infringement. Putting 
the hand in the fire violates the law in the physical 
kingdom, and the penalty goes with the act ; so 
surely do the laws in the kingdom of mind and 
heart have in themselves power to avenge their 
breaking. We follow nature's laws for the larger 
service they can render, and count them not hard 



THE CONFESSION OF FAITH 111 

but rich in physical good. God appeared in his 
word, reveals himself to men, and opens the way 
to the best he can give. It is the offer of his 
grace and love. 

CONCERNING AND ACCORDING TO. 

In formulating, therefore, our doctrinal state- 
ments for belief and practice, there are two basal 
words : first, concerning the scriptures, and sec- 
ond, according to the scriptures. Considering 
the confession of faith in the figure of an arch, 
these two words in their full meaning are the 
foundation on either side of the arch — what the 
scriptures are in themselves and what they teach 
for belief and observance. Baptists at different 
times in their history, and to meet impending 
claims and conflicts, have issued their confession 
of faith, and have always given this primal and 
decisive place to the word of God as their one 
authority. This is the bed-rock of their faith, 
the one rule of their practice. None of these 
confessions were authoritative as a creed, in the 
sense of dominating others in conduct or belief; 
but all of them more or less were authoritative as 
statements of their own agreement as to what 
they themselves believe — not authoritative, per- 
haps we should say, but representative of their 
faith concerning the scriptures and according to 
the scriptures. And this they apply to the whole 
round of Christian doctrine and practice, as ex- 



112 OUR CHURCH LIFE 

pressed in their church Ufe, and in their efforts 
to serve God on God's plan. 

And to this end they have insisted upon right 
translation, right interpretation, and right observ- 
ance of the scriptures as the threefold necessity 
in church life, whether of doctrine or practice. 
Concerning the scriptures, and according to the 
scriptures — this has been their battle-cry in all 
ages. If this is not sufficient, then we are help- 
less and in the dark ; if it is sufficient, then dis- 
obedience and disloyalty are our shame; and we 
suffer in our own wrongdoing. To the law and 
the testimony, our people make their final appeal, 
and to the more sure word of prophecy : 

''For the prophecy came not in olden times by 
the will of man, but holy men of God spake as 
they were moved by the Holy Spirit. . . . All 
scripture is given by inspiration of God, and is 
profitable for doctrine; . . . that the man 
of God may be thoroughly furnished unto all good 
works. . . . Thou hast known the holy scrip- 
tures which are able to make wise unto salvation 
through faith which is in Christ Jesus. . 

''Take heed unto thyself, and unto the doctrine ; 
continue in them ; for in doing this thou shalt 
save both thyself and them that hear thee. . . . 
For I delivered unto you first of all that which I 
also received, how that Christ died for our sins 
according to the scriptures ; and that he was 



THE CONFESSION OF FAITH 113 

buried, and rose again according to the scrip- 
tures." 

In these several declarations two New Testa- 
ment writers give us a comprehensive statement 
as to the origin and character, the purpose and 
value of the scriptures — the Old Testament cer- 
tainly, and possibly the New Testament also, so 
far as it had then been written. The word, 
moved, used here by the Apostle Peter, is very 
scrong and significant. It is used in two other 
places ; when Paul's ship was caught in the storm 
and was going to pieces, they lifted anchor and 
"let her drive" — the same word, and the ship was 
driven under the power of the cyclone on the sea ; 
and then with the coming of the Holy Spirit on 
the day of Pentecost, there was "a sound from 
heaven, as of a rushing mighty wind" — rushing is 
the same in the original as moved and driven — and 
the disciples were filled with the Holy Spirit and 
began to speak with other tongues as the Spirit 
gave them utterance. Peter was in that cyclone 
at Pentecost, knew its power, and said it was so 
when in the olden times men of God spake as they 
were moved by the Holy Spirit. 

Paul, on the other hand, emphasi;?es the author- 
ity of the scriptures in his statement of doctrine, 
basing all on this, according to the scriptures. 
He takes Christ's death, burial, and resurrection, 
(i) as matter of history, (2) in their doctrinal 
significance as the atonement for sin, (3) in their 

8 



114 OUR CHURCH LIFE 

relation to us as having been in our stead, (4) 
and all according to the scriptures; he admon- 
ishes to care and concern for doctrine and com- 
mends the scriptures as (i) being holy, (2) as 
coming through men under the inspiration of God, 
(3) as being sufficient for doctrine and conduct, 
and as being (4) able to make wise unto salvation 
through faith in Jesus Christ. 

THE NEED TO SHOW WHAT WE BELIEVE. 

So we have the inspired writers themselves to 
furnish this twofold standard, which is of as much 
value and as deeply needed now as then — perhaps 
even more needed. And Baptists, whenever they 
have issued a statement of doctrine or declaration 
of principles, have followed their example, and 
applied the standard to the whole round of Chris- 
tian history and doctrine, first concerning the 
scriptures, second, according to the scriptures. 
In what is generally accepted as their confession 
of faith there are some twenty or more separate 
articles of belief and practice, but every article 
throughout the whole confession represents what 
they believe the scriptures teach. It is not enough 
in this day for either a person or people to say, the 
Bible is our creed ; for immediately come the two 
imperative questions, What is believed concerning 
the scriptures, and What according to the scrip- 
tures ? And the answer to these questions makes 
the confession of faith. 



' 



THE COXFESSIOX OF FAITH 115 

During the war with Spain an American fleet 
was sailing for Cuba. As the men of war were 
passing the South CaroHna coast a large ocean 
steamer sailed out from Charleston harbor, headed 
for the open sea, but without a flag at her mast. 
She was signaled to run up her flag, but refused ; 
a cannon shot was sent across her bow. Then 
she hoisted her colors as the symbol of her nation- 
ality. It was worth while in those war times to 
learn who she was, where she was going, what 
cargo she had on board, and what business she 
had at sea and in these waters. The confession 
of faith is something in the nature of a people's 
banner, or symbol, or colors, showing to all who 
may need to know, or who care to know, who 
they are and what they are concerning the scrip- 
tures and according to the scriptures. 

Baptists agree with other denominations in 
many of the great fundamental doctrines, but part 
with them seriously when we come to other arti- 
cles of faith and practice. The basal and most 
imperative need is agreement without equivoca- 
tion or reserve as to the place which the word of 
God shall have in the making of our creed. This 
would well-nigh settle all other questions, if ad- 
mitted and worked to its full limit. In the early 
seventies Christian union was much discussed — 
some people being clamorous for it even to using 
hard words against those who could not accept 
their view. My father, one of the earlier preach- 



116 OUR CHURCH LIFE 

ers of Kentucky, was much interested in the sub- 
ject from the Baptist standpoint. As the discus- 
sion went on and waxed warm, he developed three 
rules not as the basis of union, but as a guide in 
forming that basis. In all good faith and in a 
fraternal spirit he proposed these three rules as 
the Baptist challenge to other denominations, as 
they laid their several creeds and confessions of 
faith side by side in comparison for comparative 
study, as follows : 

"i. Agree to adopt and practice whatever we mu- 
tually believe that the Bible teaches. 

"2. Agree to give up, and strike out of our respect- 
ive creeds, whatever causes division and which we 
ourselves do not regard as essential to truth. 

"3. Agree to give up, and strike out of our respect- 
ive creeds, whatever causes division among us and for 
which we cannot give a plain precept or example in 
the word of God." 

These rules concerning the scriptures as a 
basis of agreement, were to make in their applica- 
tion a confession of faith according to the scrip- 
tures. Standing in the line of these rules, Bap- 
tists, while holding many great fundamental doc- 
trines with others, yet stand aloof in certain other 
vital matters, and follow the lead of God's word 
as their own distinct principles and emphasis. 
For example, take these items of Baptist faith 
which they show as their banner before all the 
world : The sufficiency of the scriptures as the 



1 



THE CONFESSION OF FAITH 117 

word of God, and our loyalty to them in belief 
and obedience ; Individual responsibility and free- 
dom of conscience in the service of God ; Separa- 
tion of ''church and state" in all matters — ''a free 
church in a free state ;" a converted church mem- 
bership of only such as profess a saving knowl- 
edge of Christ as their personal Saviour; Con- 
gregational and loyal self-government in the 
churches ; Independence and cooperative right of 
the churches — each one in itself; Baptism with 
immersion as the only form, and believers as its 
only subjects — believers being those who, with 
personal trust, have accepted Christ and person- 
ally confess him as their Saviour and Lord ; The 
Lord's Supper within the church and for church 
members ; The purpose of the church to evangel- 
ize the world for Christ in the saving of men and 
the building of the kingdom of our Lord. 

A PEOPLE WITH DEFINITE BELIEF. 

Baptists are not "The Church" with a people, 
but are a great and glorious people with churches. 
These distinctive principles root themselves back 
into other principles more profound and even 
more important in relation to God and his work of 
human redemption; at the same time branching 
out into other and more or less minor items of 
faith and practice. But all of them are related to 
each other as one complete and consistent system 
of truth, are fully comprehended and made clear 



118 OUR CHURCH LIFE 

in the scriptures. This is expressed sometimes in 
their confession of faith, sometimes otherwise — 
never authoritative but declarative and representa- 
tive of what they beheve the scriptures teach and 
command in precept and example. 

In view of present church conditions, it is 
worth while to consider from this standpoint the 
place of baptism and the Lord's Supper in the 
Baptist confession of faith as compared with what 
others believe and practice. This should be done 
of course in becoming spirit, and for better under- 
standing and larger fellowship. Other denom- 
inations admit the belief and practice of behevers' 
baptism, but depart from the Baptist view in the 
additional practice of ''infant baptism," holding 
that infants also are to be baptized. They say 
''believers and their children;" Baptists say, only 
believers ; and finding no word for "infant bap- 
tism" in the New Testament, and that it contra- 
venes the very nature of the ordinance and the 
very command of our Lord, they leave it out of 
their confession of faith. And so the divergence 
comes as to the subjects of baptism. 

Other denominations admit also that immersion 
is baptism, and that the immersion of the believer 
as baptism is valid and scriptural. Indeed, they 
practice this in a way and upon occasions, and will 
receive into their churches and fellowship any who 
have been baptized in Baptist churches. But here 
again they make divergence from the practice 



ere ■ 

2 



THE CONFESSION OF FAITH 119 

our people in the additional belief that sprinkling 
equally with immersion is "a. mode of baptism." 
Baptists say only immersion, the others say im- 
mersion or pouring or sprinkling. But neither 
sprinkling nor pouring appeared in the New Tes- 
tament as baptism, and utterly fail to represent the 
great ordinance as commanded by Christ and 
practiced by his early disciples. So these are not 
given a place in the Baptist confession of faith, 
and mark further divergence between Baptists and 
others in their church Hfe. 

Furthermore, and wdth hardly a dissenting 
voice, the other denominations also agree wath 
Baptists that the Lord's Supper is a church ordi- 
nance for church members, and that in the ap- 
pointed order baptism comes first and is a pre- 
requisite to the communion service. This prin- 
ciple, however, others do not follow to its legiti- 
mate conclusion, for it justifies and requires the 
practice in Baptist churches of restricting the 
communion to those of like faith and order, and 
who as church members have fellowship in the 
ordinance. Fellowship in baptism comes first, 
and is essential to fellowship at the table of the 
Lord. Baptists concerning the ordinance stand 
by the rule according to the scriptures — following 
their confession of faith, but seeing first that the 
confession of faith follows the word of Gk)d — 
going with others when they can, but standing 



120 OUR CHURCH LIFE 

apart when they must in faithfulness to the New 
Testament. 

Immersion, therefore, as the form and believers 
as the subjects of baptism, having the requisite 
scriptural authority,, must be classed among the 
universals of Christian belief and practice. 
Sprinkling, on the other hand, as "a mode of 
baptism," and infants as subjects of baptism, fail 
of New Testament authority, and for this reason 
fail also to have any place in Baptist church life — 
are not among the universals of Christian belief 
and practice, but on the contrary have been to this 
day chief factors in dividing the hosts of the Lord. 
This is a vital issue, and not "a question of mere 
mode," as is sometimes said, but of the form and 
subject of baptism, and involves the very mean- 
ing and life of the ordinance. Infants are not 
believers ; there is no proxy in obedience and no 
proxy in the New Testament ; and form is not 
mode and can have no substitute. We must 
adhere to the original form and require subjects 
according to the scriptures, otherwise there is dis- 
obedience and disloyalty. We might surrender 
"mere mode" in the interest of larger fellowship, 
but not the form or the subjects. These must 
remain without addition or taking away. 

It is a question for settlement by the New Tes- 
tament, and according to the scriptures. These 
great principles which are common to all should 
not be violated in the interest of some, and in 



THE CONFESSION OF FAITH 121 

sacrifice of allegiance to our King. They rest on 
the authority of God's word, and are for the con- 
servation of his truth and of his ordinances as he 
has commanded and set them in his church for 
observance. The Baptist confession of faith is 
their banner for the King. His call is personal 
and imperative; our answer must be in person 
and joyous obedience. To follow him where he 
calls — to follow where the banner leads, if only 
it be the banner of the King — is the crowning 
glory of discipleship, opens the way for larger 
achievements in his service and for everlasting 
renown. 



CHAPTER VIII. 
WHY JOIN THE CHURCH? 

THE church came with the coming of Christ, 
and is of him and for him. There was 
nothing Hke it before and nothing Uke it since 
except in efforts at imitation. The church is 
strictly a Christian institution, has a nature and 
mission all its own, with the imprimatur of heaven 
upon it. In a comparative study of the world's 
religions, Christianity stands aloof, unique and 
incomparable. It makes war on none, but is in 
purpose and spirit missionary to all, out in the 
open field with the gospel — ^the only gospel — of 
love and mercy, of renewing and cleansing, a light 
shining in dark places, and *'the power' of God 
unto salvation to everyone that believeth." 

ORGANIZED FORM OF CHRISTIANITY. 

The church is the organic form of Christianity, 
the embodiment of its history, of its principles and 
practice, of its precepts, life and service. Charged 
with all these mighty and weighty matters for 
God and man, full of hope to the world in its sin 
and suffering, it is yet a very simple affair in its 
own organization. The church followed Judaism 
in the course of history, as a building succeeds to 

(122) 



I 



WHY JOIN THE CHURCH ? 123 

the scaffolding used in its construction ; but Juda- 
ism had no church in any sense, nor was it a 
church in itself. The Old Testament gives us 
Judaism in its wonderful history and mission for 
God in the world, but the New Testament gives 
us the church whose coming marked the new dis- 
pensation of God's dealing with man. The one 
was glorious, the other much more glorious ; the 
one came through ]\Ioses, the servant of God, the 
other came through Jesus Christ the Son of God 
and the Saviour of men. 

The church is an organized body with which 
one can join himself, entering into its membership 
and fellowship, the full possessor at once of all its 
rights, privileges, blessings and opportunities for 
usefulness. It was taken far, far away from the 
simplicity and beauty of its original character, 
when caught in the clutches and corruption of 
imperial Rome, and the world saw the coming in 
of the Roman CathoHc hierarchy — "The Church," 
a substitute of the church of Christ and a fourfold 
composite power of the gospel somewhat, and Ju- 
daism somewhat more, of paganism very much, and 
of civil government a great deal. From that day 
to this, "The Church" of that fourfold make-up, 
stands in marked, and oftentimes in painful, con- 
trast to the church of Christ in its New Testament 
simplicity, power, and lofty mission in the world. 
And in the course of history, and even now in 
some countries and in somewhat modified form, 



124 OUR CHURCH LIFE 

men and even nations have felt the iron heel of 
"The Church/' and they have mistaken 'The 
Church" in its misuse of power and in its spirit of 
oppression, for the church with its gospel message 
of redemption and deliverance. "The Church" 
has never failed to persecute in its spirit of com- 
pulsion and tyranny, as occasion required and 
circumstances permitted, until you can trace its 
history by the blood of the saints and the fires of 
the martyrs. 

But the church, on the other hand, has never 
persecuted, has never compelled or sought to com- 
pel men, has never crushed men or brought mis- 
ery or wretchedness into the world. But the 
rather, like its Master and Author, who is also its 
heart and life and power, the bruised reed it will 
not break and the smoking flax it will not quench. 
Serving as he had led the way, the mission and 
message of the church is to preach the gospel to 
the poor, heal the broken-hearted, to preach deliv- 
erance to the captives, and recovery of sight to 
the blind, to set at liberty them that are bruised, 
to preach the acceptable year of the Lord. And 
his preachers also after him as his messengers, 
carry everywhere the same gracious story of 
salvation, that God so loved the world that he gave 
his only begotten Son, that whosoever believeth 
in him should not perish, but have everlasting life. 
Standing in Christ's stead they beseech men to be 



WHY JOIN THE CHURCH ? 125 

reconciled to God. It pleased God through the 
foolishness of preaching to save them that believe, 
and whosoever will may come. This is the bur- 
den of the song and service of the church from 
the first until now, hindered and checked often- 
times, but all the while through the centuries 
moving forward for human redemption and the 
coronation of the Saviour of men. 

Joining the church is the voluntary act of each 
individual for himself, and on a personal profes- 
sion of faith in Christ as his Saviour and Lord. 
There is no other way of admission mto its fellow- 
ship ; and it cannot come by natural birth whether 
of Abraham's seed or others. Each one acts for 
himself, and not by proxy or sponsor or god- 
mother or others. It is each one answering for 
himself God's gracious call and invitation — heart 
answering heart, love to love, need to offers of 
help — made willing through God's Spirit in the 
day of his power and grace. That is the supreme 
moment in the soul when in answer to God's call 
one turns to God in surrender of self and in 
acceptance of the provision of his grace, and it is 
the day of power and joy when in his new nature 
and new-found hope he turns to God's people for 
companionship and fellowship. The song of the 
saved has been the same in all ages, and wherever 
the work of redemption is told — 



126 OUR CHURCH LIFE 

'Tis done, the great transaction's done, 

I am my Lord's and he is mine. 
He drew me, and I followed on, 

Charmed to confess the power divine. 

O' happy day ! that fixed my choice 

On thee, my Savior and my God. 
Well may this glowing heart rejoice, 

And tell its raptures all abroad. 

This is the new song of the heart, in which the 
saved man celebrates the new life within, and 
comes as by an inward turning to seek member- 
ship in the church of Christ. And joining the 
church, manifestly, is not the same as becoming 
a Christian or being saved. However, it follows 
forthwith, or will if there be opportunity, a^ a 
public profession of the new-found life and hope, 
and the public commitment to Christ and his 
cause. The church is for the saved, and he comes 
to tell of his salvation. One needs this as prior 
fitness and qualification for church membership, 
otherwise he finds nothing of kindred touch and 
no music of joy in his church life. It must be 
that coming to Christ and acceptance of him as 
Saviour, comes in advance of membership in his 
church. In the gospel plan of salvation and in 
the economy of God's grace, we must come 
through Christ to the church with its ordinances, 
privileges and service. This is fundamental and 
needs to be well marked. In coming to the 
church we need Christ and his salvation as our 



I 



WHY JOIN THE CHURCH ? 127 

fitness for membership, but in coming to Christ in 
answer to his wondrous call — 

All the fitness he requireth 
Is to feel your need of him. 

This he gives you; 
'Tis the Spirit's rising beam. 

And as hunger cries for bread, and thirst for the 
fountain, and the burden for deliverance, so the 
heart stricken with sin turns to Christ, cries after 
him out of the depths, and finds in him all and 
in all. 

EXAMPLES OF NEW TESTAMENT CHURCHES. 

All this finds ample illustration in the churches 
and church life of the New Testament. These 
might be selected at random almost, but for our 
purpose, the following are chosen : The church at 
Jerusalem, The church at Damascus, The church 
at Antioch in Syria, and the Seven churches of 
Asia Minor. Their history is told in the Acts of 
the Apostles and in the opening vision vouchsafed 
to John on the Isle of Patmos. The account is 
meager, yet the story in each case is full of sig- 
nificance as showing the lines of progress for the 
kingdom of our Lord. 

The church at Jerusalem was the first church, 
and for a season the only church. It was a very 
simple affair as an organization, but great out of 
measure in the personnel of its membership. Its 



128 OUR CHURCH LIFE 

history, though very briefly told, is a record of 
startUng incidents, and to this day is wonderful 
as a subject of study. It was a church of marvel- 
ous power, and put its impress on the world for 
the time then present and for all succeeding time, 
in a way out of comparison with all other organ- 
izations in the world's history. The first chapter 
of the Acts, as revealing its ground work and 
course of separation, is too much overshadowed 
by the glory of the second chapter. For forty 
days Christ went in and out among them, showing 
himself risen from the dead by many infallible 
proofs, giving them commandments through the 
Holy Spirit, teaching them the things pertaining 
to the kingdom of God, commanding their stay 
in Jerusalem until they should be endued with 
power from on high, and appointing them to bear 
witness for himself after the power had come 
upon them, unto the uttermost parts of the earth. 

Never were there another such forty days of 
schooling. They sat at the feet of their risen 
Lord, heard his gracious words which were tak- 
ing on new meaning, and the church was ready 
for Pentecost when Pentecost came — the day des- 
tined to be quoted forever as the day of the Spirit's 
coming and power. Simon Peter himself, though 
for three years with Jesus previously, came out 
of those forty days with new and marvelous in- 
sight to the meaning of the scriptures as appears 
in the way he uses them. His preaching with its 



WHY JOIN THE CHURCH ? 129 

mighty power of conviction and conversion, the 
baptism in the Holy Spirit that went before and 
the baptism of the converts that followed, the 
conduct of the saved and the continued working 
of saving grace — these were the distinguishing 
marks of Pentecost. The church came to a new 
meaning and a new power. Three thousand 
gladly received the word of salvation and were 
baptized; there was no need of inquiring why 
join the church, and the kingdom of Christ got a 
new ranking and rating among men. 

There had been organization before, but after 
the baptism in the Spirit and the consequent en- 
duement with power from on high, the church 
became organiiic — endowed with spiritual power, 
missionary in spirit, purpose and effect, self- 
propagating and capable of reproducing after its 
kind. So it came to pass that the gospel went 
abroad as a new and mighty force among men. 
Other churches were organized, and the number 
rapidly multiplied. Men were turned to the Lord 
and sought membership, companionship, fellow- 
ship in the churches. 

The church at Damascus must have come 
through these processes, a kind of first fruits of 
the early missionary efforts, beginning at Jeru- 
salem and reaching after the uttermost parts of 
the earth. More is known of this ancient and 
famous city than of the church ; and yet Damas- 
cus would not have been mentioned probably in 



130 OUR CHURCH LIFE 

the New Testament but for the fact, that the dis- 
ciples of our Lord, "men and women," made the 
name and cause of Christ so great as to excite the 
wrath of the persecutors at Jerusalem with young 
Saul of Tarsus as ringleader. He set his heart 
on the church at Damascus as he had laid his hand 
on the church at Jerusalem "to vex them." 

But there was another force at work, a power 
which he did not take into account. It overtook 
him in the way and overcame him, making of him 
a marvelous trophy of grace. He left Jerusalem 
breathing out threatenings and slaughter, armed 
with human authority to do his utmost to make 
an end of disciples and discipleship ; but he en- 
tered Damascus blind, led by the hand of another 
and inquiring what he should do. He finds a 
teacher made ready for him; his blindness is 
gone, the Holy Spirit is upon him, and in the joy 
of new-found hope and in obedience to his new- 
found Lord, he makes haste to be baptized. And 
ever afterward he counted his baptism as a burial 
with Christ unto death and his resurrection to a 
new life. He was not disobedient to the heavenly 
vision, but began at once to preach the gospel he 
had tried to destroy, and became a mighty power 
for the building of the kingdom of God. And 
men glorified Christ in him. The conversion and 
experience of Saul of Tarsus, together with the 
glorious life he lived for Christ, makes tremen- 
dous answer to the question, Why join the 



WHY JOIN THE CHURCH ? 131 

church? The church at Damascus surely must 
have felt a new impulse and its membership gath- 
ered fresh strength on that day in which this ring- 
leader against Christ took his stand among them 
to advocate his cause, and became a "ringleader" 
for Christ. 

The church at Antioch was one of the best of 
the New Testament churches. This city, while 
greatly distinguished in secular history, first 
appeared in the sacred record as a preaching sta- 
tion; and then almost immediately came the 
church which made its wonderful mark for Christ 
and his cause. Its first preachers were from Jeru- 
salem, and the word of God was glorified. 'The 
hand of the Lord was with them ; and a great 
number believed and turned to the Lord." Much 
people were added to the Lord, and the grace of 
God was made manifest, and there was great re- 
joicing; they were exhorted that with purpose of 
heart they should cleave unto the Lord. 

And Barnabas was sent to them from the 
church at Jerusalem — the first record of a mission- 
ary being sent out by one church — a kind of Home 
Mission movement, getting ready for the later 
Foreign Mission movement. The coming of 
Barnabas greatly increased the work. He soon 
brought Saul to his aid, who was not yet called 
Paul. The revival lasted a whole year, with 
many being added to the Lord, and the church 
growing mightily in number and power. It was 



132 OUR CHURCH LIFE 

a planting from the church at Jerusalem, but had 
no organic connection ; but while independent, it 
was sympathetic, cooperative, and in a notable 
way showed great deference to the church where 
the work had begun. There was almost constant 
going from one to the other in the way of mutual 
helpfulness and cooperation, and each felt the 
other's power. 

Christ was in the church at Antioch in very 
real and vital way— the center of gravity, of in- 
spiration, of efficiency, all and in all to the church 
as to the individual believer. Through him the 
church became powerful in aggressiveness, and 
filled the whole city with talk about Christ. So 
much so, indeed, that their enemies, marking at 
once their chief distinction and their chief busi- 
ness, called them Christ-ians — ^Christians, a nick- 
name then, but forever illustrious. The church 
was evangelistic, and great numbers were con- 
verted in the home city. And having been itself 
projected from Jerusalem, the church at Antioch 
began to project itself abroad for the extension of 
the kingdom. 

Possessed of the Holy Spirit in large measure, 
this church, like the church at Jerusalem, devel- 
oped in remarkable way the organific principle, 
the missionary spirit and purpose, the self-propa- 
gating power — reaching out for planting and 
making other churches for the glory of Christ. 
And in the church the Holy Spirit said : ''Separate 



WHY JOIN THE CHURCH ? 133 

Barnabas and Saul for the work whereunto I have 
called them," and these two men went forth in the 
Spirit's command and power for further conquest 
in the gospel. And the church at Antioch, from 
being a Home Mission field, became a center for 
Foreign ^Missions. There is no need here for the 
question. Why join the church? Saved men 
sought companionship with those who celebrated 
the Saviour's name. Added first to the Lord 
himself by living faith, then as outward mani- 
festation of their new relation, they were added 
without delay to the people whose chief joy and 
crowning glory was in the Lord's service. 

The seven churches of Asia Minor, as supple- 
menting the thought from Antioch, shows in beau- 
tiful and telling way what the churches are to 
Christ. John's first vision was a vision of the 
churches, and one like unto the Son of Man, 
clothed with power and walking in their midst. 
These were as seven golden candlesticks, holding 
the light which should lighten the world. He 
was among them for their protection, observing 
their life, giving reproof and correction, or ap- 
proval and commendation. It was a marked 
exhibition of the Saviour's life in the life of the 
church, of his concern and care for the churches, 
and how dear thev are to him. 



134 OUR CHURCH LIFE 

INDIVIDUALITY IN CHURCH LIFE. 

This emphasized in striking way the individ- 
uaHty of the churches. These seven letters were 
sent to seven churches — one letter to each church 
called by name, and not to The Church of Asia 
Minor, as if all were grouped into one. This is 
the rule throughout the New Testament in speak- 
ing of one church or a group of churches. For 
example, the churches of Judea, the churches of 
Galatia, and never once in all its pages is there 
any mention of "The Church," an expression 
which came centuries later in Christian history, 
and is so conspicuous in modern and current lit- 
erature. Christ in his care and grace and saving 
power, never lost sight of the individual, whether 
church or member or man. 

The individual church was never made subor- 
dinate in an aggregate of churches, nor the indi- 
vidual member in the aggregate membership. 
With Christ and in his mission through the 
churches, Ephesus was Ephesus, Sardis was Sar- 
dis, Pergamos was Pergamos, and so with all the 
churches. He knew each one through and 
through, and gave his care and concern as they 
severally had need. This is a fundamental prin- 
ciple, and should be emphasized now in its full 
significance. His word then and his word now 
is : Behold, I stand at the door and knock ; and 
if any one will open to me, I will come in and will 



WHY JOIN THE CHURCH ? 135 

sup with him and he with me. He that hath ears 
to hear, let him hear what the Spirit saith unto 
the churches — but not one word about 'The 
Church." 

Individuahty is not only not lost in the body, 
but is emphasized, honored, and made effective, 
when consecrated to Christ and his service in the 
fellowship of others. Ths is the very heart and 
meaning of church life and membership in the 
church. There is nothing higher or more blessed 
in human heart and life than servng God on God's 
plan. It is movement in the highway of the Lord. 
This is the course in which Christ assured his 
disciples of his presence and companionship 
alway even unto the end. Lo, I am with you, was 
his parting word, and his word now from the 
throne, when you go in my service — when making 
disciples among the nations — when baptizing as 
I have commanded — when teaching observance 
of all things which I have commanded. Follow- 
ing his lead means membership in his church, and 
membership in his church means greater efficiency 
in his service, more of renown for him and greater 
display of his saving grace in the building of his 
kingdom among men. 

THE WHY THEN^ AND THE WHY NOW. 

Every reason for membership in the church of 
Christ, as illustrated in the churches Hsted here 
and in others of the New Testament period, is of 



136 OUR CHURCH LIFE 

equal force and weight today. It was then, and 
is now, a question of duty and obedience, but 
much more a question of heavenly privilege and 
of finding a supply of spritual needs. Whenever 
and wherever the gospel was preached, and men 
were saved and became disciples, churches cam.e 
as an inevitable result and necessity. Churches 
were multiplied as the disciples went abroad 
preaching the gospel. It was the working out of 
the law of grace — as if in churches and church 
life the gospel comes to full flower as a tree beau- 
tiful in bloom and blossom, in foliage and 
fruitage. 

A fourfold power worked to this end — works 
to this end now as then — as a holy compulsion, 
ruHng in the heart of the believer with his new life 
of joy and hope. 

1. The power of spiritual affinity, fellowship 
which brings disciples together, like seeking like, 
heart answering to heart, drawing and responding 
one to the other, in a common experience of 
grace. 

2. The need for edification — one of the basal 
purposes in church life — ^the church being God's 
chosen and appointed method for Christian cul- 
ture and character making. Growth in grace 
comes but slow, if at all, indeed, when standing 
aloof from God's plan and provisions of grace. 

3. The spirit of obedience. This is sensitive 
and powerful in the new heart — the spirit of the 



WHY JOIN THE CHURCH ? 137 

new man in Christ Jesus answering to the call of 
his word. Not only willingness, but earnest de- 
sire and joy in doing what the Lord has com- 
manded. It is a masterful and mastering passion 
of the new heart, with the ring of purpose and 
triumph in his voice as he seeks his Lord's 
appointed ways. Saul of Tarsus made haste to 
baptism ; so did the three thousand on the day of 
Pentecost; so did the Ethiopian, and then went 
on his way rejoicing. The spirit of obedience 
brings the saved into church relation and church 
fellowship, and is the basis of all church life. It 
is the conquering power in the believer's heart, 
and makes him a conquering power in the world. 
Under its power he takes his stand with Christ 
and his people, for the honor and triumph of their 
King. 

4. Opportunity for service. He can do more 
associated with others than he can do by himself. 
In the church he combines with others and makes 
might with the many for the furtherance of the 
gospel. This is God's purpose in the church, and 
church membership in the fulfilling of his pur- 
pose and the working out of his plans. 

Christ is the magnet principle in all church life. 
Between him and the believer it is as magnet 
answering to magnet — drawing and responding. 
The believer in Christ seeks those like-minded 
with himself and like of heart — grace calling unto 
grace, and grace responding unto grace — and all 



138 OUR CHURCH LIFE 

as one clinging to him as their Saviour and Lord. 
There is no compulsion here except the compul- 
sion of love, and no loss of liberty. No man is 
more free than Christ's bondsman. In the aggre- 
gate of church membership there is no sacrifice or 
abridgement of selfhood, but that larger freedom 
of brotherhood in Christ and of common interest 
and hopes. The church is for the saved, and 
membership answers the deep need and cry of 
discipleship. There is no bondage like the bond- 
age of love, so binding and compelling, so full of 
satisfaction and joy. And there is no love like 
the love of Christ which constraineth us ; we wear 
his yoke in service, and find our highest joy in 
keeping his commandments. 

When grace has wrought its work, and the 
heart is rejoicing in new life and new hope, the 
person does not stop to inquire. Why join the 
church? That is the thing he wants, and the 
question has no place in his heart. That was set- 
tled when he found the Lord, or, rather, when 
the Lord found him. Christ being the magnet 
principle in the church, and Christ being in the 
believer's heart as his salvation and hope of glory, 
then the believer and church will not be long in 
coming together. As the homing-pigeon let loose 
far away from his place of abode, darts upward 
like an arrow from the bow, sweeps in circle after 
circle as if to get his bearing, and then drawn by 
some unknown power within, turns its flight 



WHY JOIN THE CHURCH ? 139 

homeward to its own for companionship and rest. 
Or as two steel needles, both alike except one has 
been belted and magnetized by the electric cur- 
rent. One of them will lie wherever and however 
placed — would just as soon be in one place as 
another, and it makes no difference, but not so the 
other, which has felt the magnet touch and power, 
for its course and choice and pointing have all 
been fixed. Not less surely does the believer 
cling to his Lord or seek his Lord's people. 
Why join the church? finds its answer truly in 
the Lord's commandments, but even more deeply 
in the renewed heart where deliverance came and 
set the captive free. In his freedom he finds his 
rapturous joy in the companionship and fellowship 
of the saved, and in the service of the Saviour of 
him and them. 



CHAPTER IX. 
WHY JOIN THE BAPTIST CHURCH? 

THIS question is in addition to the question of 
the preceding chapter, Why join the 
Church? and is justified, if not made necessary, 
both by its importance and because of the present 
situation among the followers of Christ. In a 
given community, for example, or in the world at 
large, there are churches of the several denom- 
inations — a Baptist church among the others. 
They are all called churches, composed profess- 
edly of Christian people, and represent more or 
less distinct phases of Christian doctrine and life. 
They have much in common of belief and prac- 
tice, much also of sorrow and comfort, of joys 
also and of hopes, and very much of the same 
general purpose to honor Christ and to advance 
his cause and kingdom in the world. 

Why may not a person who at heart is a Chris- 
tian and lover of the Lord, join one of these 
churches as well as the other? That question is 
legitimate, and is greatly emphasized by modern 
circumstances. This situation, however, which is 
now so common as to make the question almost 
a daily occurrence, had no counterpart whatever 
in the New Testament period. There was at 

(140) 



WHY JOIN THE BAPTIST CHURCH ? 141 

Jerusalem the one church, at Damascus and An- 
tioch also the one church in each city, and in Asia 
Minor the several cities each had its one local 
church. And these churches were all alike in the 
fundamentals and essentials of Christian belief 
and practice, though varying somewhat in the 
merely incidental such as would arise in their 
several communities. 

The New Testament in one sense of the word 
makes no provision for this change of condition 
among the followers of Christ, since these several 
and somewhat conflicting bodies of Christians 
did not exist at that time. They are here now by 
the very exuberance of growth, and show in many 
ways the triumph of the gospel ; but it is never- 
theless the result of error from many complica- 
tions, the relic largely of early departures from 
the truth and of divergence from the original 
pattern of church life. The situation is a matter 
of serious and even painful regret, though mani- 
festly overruled for the furtherance of the gospel 
— good coming out of evil under the providence 
of God, yet in no sense justifying or even palliat- 
ing the evil. 

DISTINCTIVE BELIEF AND PRACTICE. 

But the New Testament, on the other hand, is 
fully equal to this situation, and should have our 
unbounded confidence and unqualified acceptance. 
It is the book for all time and countries, and in 



142 OUR CHURCH LIFE 

its wide sweep of precept and example in church 
life, and in its record of the teachings of Christ 
and his disciples, and in its great fundamental 
principles, it speaks the one sufficient word for the 
present confusion of tongues, if only we will hear 
what the Spirit says to the churches. "A super- 
ficial examination may draw from the spectacle 
(of varying types and historical forms of Chris- 
tianity) a lesson of indifference; a more con- 
scientious and attentive study finds in it an oppo- 
site lesson, a lesson of an ever-pressing obligation 
on both individuals and churches never to repose 
in a deceitful satisfaction, but to progress unceas- 
ingly; for Christianity is nothing if it is not in 
us at once an ideal which is never reached and an 
inner force which ever urges us beyond our- 
selves." There is nothing here for discourage- 
ment, but very urgent reasons for care, concern 
and courage in our church life, and enough also to 
awaken desire and even ambition to give the 
world in ourselves and in our churches the high- 
est possible type of Christian faith and practice, 
of Christian character and conduct. 

Taking the New Testament, therefore, as our 
standard, and with the set purpose to make it our 
rule of belief and obedience, we return to the 
question. Why may not a person who is a believer 
in Christ as his Saviour join one of these churches 
as well as the other? Some count all these 
churches of equal merit, and some even go so far 



WHY JOIN THE BAPTIST CHURCH ? 143 

as to say they would just as soon join one as the 
other. This last statement, however, though 
often made, will hardly ever hold good, for these 
very persons, when pressed, will soon develop a 
preference — and generally speaking, the prefer- 
ence will be based on such things as should not at 
all decide one's church relation, while vital mat- 
ters are left without consideration. These 
churches may be one as good as the other, when 
considered in themselves, or when in comparison 
with one another, but not when measured by New 
Testament precept and example. Here we need 
to be faithful with ourselves, especially fair and 
loyal to the truth as it is in Christ Jesus. 

But our question for the present is, Why join 
the Baptist church f And this question again 
takes on larger proportion and resolves itself into 
the larger question, why should Baptists maintain 
a separate existence as a people and in churches ? 
These questions find an easy and sufficient answer 
in the twofold fact that, as has been set out in the 
preceding pages. Baptists have a historical line of 
their own reaching back far into the centuries and 
absolutely distinct from all others, and also a sys- 
tem of doctrine and practice in which they are 
unique and separate, and that, too, in things essen- 
tial and of real moment. Baptist faith and Bap- 
tist practice make Baptist churches necessary, and 
open the way for membership to those who believe 



144 OUR CHURCH LIFE 

and who walk as they walk in the commandments 
and ordinances of the Lord. 

Church life has its basis in church membership, 
and church membership again, if it means any- 
thing, must surely mean fellowship — the agree- 
ment in heart and life, in belief and practice. 
One should determine his church relation not by 
incidental circumstances like family ties or con- 
venience or social consideration, but by his desire 
and purpose and conviction to follow Christ as he 
hath made known in the New Testament his will 
and ways. An incident is recalled which illus- 
trates this point. In one of my pastorates a Bap- 
tist woman presented herself for membership in 
the Presbyterian church. She told the session in 
substance that she was not a Presbyterian, did 
not believe in sprinkling or in baptizing infants, 
that she was leaving her church to join theirs 
simply to be with her husband, who was a Presby- 
terian, and for the sake of peace in the family — 
and she was received. The thing greatly shocked 
me, being out of keeping with the simplest laws 
of church membership, and contrary to all my 
thinking of the doctrinal life and lofty character 
of the Presbyterians. And even to this day I 
cannot think well of it, and have never encouraged 
anyone to change his or her church relation 
except on a change of convictions. 



WHY JOIX THE BAPTIST CHURCH ? 145 

FELLOWSHIP IX CHURCH RELATIOX. 

Church fellowship is fourfold in character, as 
set out in a preceding chapter, and is based upon 
a fourfold affinity : ( i ) Fellowship in conversion 
— spiritual affinity from a common experience of 
grace; (2) Fellowship in doctrine — doctrinal 
affinity, oneness of belief and practice in the 
things commanded by Christ; (3) Fellowship in 
the ordinances — ceremonial affinity, holding the 
same views as to baptism and the Lord's Supper 
in their spirit, form, and purpose; (4) Fellow- 
ship in service — affinity of common interest and 
purpose, fulfilling the will of God in a cooperative 
church life, and serving God on God's plan accord- 
ing to his commandments. 

Baptists have no fellowship with sprinkling as 
a "mode of baptism and the outward sign of an 
inward cleansing;'' they have no fellowship with 
the "baptizing of infants as the children of the 
covenant." Baptists have no fellowship with 
immersion as ''baptism for the remission of sins," 
or as helping in the matter of ''baptismal regen- 
eration," or as being in any way essential to sal- 
vation, or making of baptism a saving ordinance 
or as the act of completing salvation. And for 
this reason, manifestly, a Baptist could not with 
any consistency make his church home with 
either Pedobaptists ar with the Disciples. And 
they equally, if true and genuine, could not be 
10 



146 OUR CHURCH LIFE 

at home in Baptist churches — there could be no 
concord, no fellowship, in the doctrine or ordi- 
nances, no doctrinal affinity, no ceremonial affinity. 

One should by all means, following the New 
Testament as his guide, seek membership with 
that church whose beHef and practice are in 
accord with its requirements. This is impera- 
tive. One should read for himself, judge for 
himself, decide for himself, and then be loyal to 
Christ in the things which he has commanded 
and in which he himself set us the example in 
his own high acts. This is of much more serious 
import than many seem to suppose. If one be- 
lieves in infant baptism as a commandment of 
Christ, he cannot, without being inconsistent and 
disloyal, throw his influence against it, as he nec- 
essarily would do by his membership in a Baptist 
church. 

On the other hand, how can one who is a 
Baptist from conviction hold membership in a 
church which practices infant baptism, while he 
himself believes that baptizing of infants is con- 
trary to the law of Christ, that it violates the 
great ordinance in every particular, that it has 
caused untold persecution of the saints of God, 
that it interferes with personal rights and per- 
sonal obedience? There is no church home for 
a Baptist except in Baptist churches — a church 
life otherwise formed is wrong at the base and 
wrong throughout, and brings a responsibility 



WHY JOIN THE BAPTIST CHURCH ? 147 

which one should tremble to assume. There is 
no loss or limitation of personal and individual 
responsibility in church membership, but here, 
as everywhere, each one must give account of 
himself unto God — for his belief and practice as 
well as other things. 

Between Baptists and others there may be 
agreement in some items of faith and practice, 
while between their respective systems, taken as 
a whole, the difference is radical and the diverg- 
ence imperative — making each a separate and dis- 
tinct people who stand apart from each other by 
conviction and in what they think the word of 
God teaches. This is where the battle is fought, 
and the victory won or lost. Here is where men 
are tested, and where loyalty to Christ comes in 
conflict with other and lower interests. Take, for 
example, the Baptists and Presbyterians,* and 
look at the case honestly and in a spirit becoming 
two great denominations. Concerning the great 
doctrines, in substance for the most part, and 
largely also in statement, they find agreement 
and fellowship, are more alike, indeed, than any 
others in this respect. They have spiritual 
affinity, and in good measure doctrinal affinity. 
But as to the form of church government, and as 
to the ordinances, there is hardly a single point 
of agreement — no fellowship in the ordinances, 
no ceremonial affinitv. 



148 OUR CHURCH LIFE 

On the other hand, take Baptists and the Dis- 
ciples. They agree somewhat as to their congre- 
gational form of church government, and entirely 
as to immersion being the only form of baptism. 
Some, seeing this and taking a superficial view, 
are quick to say there is little or no difference 
between them. Whereas the Baptists are further 
removed from the Disciples, and the difference 
between them is more radical and essential than 
between the Baptists and almost any other de- 
nomination. Between them there is no ceremo- 
nial affinity, or doctrinal affinity, with even a 
lacking in spiritual affinity, inasmuch as they 
differ in experimental religion and in an experi- 
ence of grace. They differ as to the meaning 
and design of baptism; they differ as to who 
shall be baptized — agreeing that the only subject 
for baptism is a believer, but differing as wide as 
the poles as to what is meant by a believer. The 
Disciples consider the believer one who is seeking 
salvation, is in process of being saved, and whose 
salvation is completed and consummated in his 
baptism. But with the Baptists, on the other 
hand, a believer is one who "hath everlasting life" 
and is already saved; that his salvation is com- 
plete when he accepts Christ as his Saviour, and 
that he comes to baptism a saved man, desiring 
to obey his Lord in his Lord's appointed way. 
And this disagreement furthermore roots itself 
back again in fundamental doctrines concerning 



WHY JOIN THE BAPTIST CHURCH? 149 

God and sin, concerning Christ and the Holy 
Spirit, and their respective work in human re- 
demption. How, then, can two walk together 
except they be agreed? 

FOLLOWING THE NEW TESTAMENT. 

We need in all this to bear ourselves hunibly 
before God and nobly toward each other. It 
surely becomes us to go to the utmost limit of 
fraternal dealing with each other. But not to 
the point — no, not for a moment — of disregard- 
ing these great radical differences and of being 
disloyal to the truth. One must look to his heart 
and its condition, and to his conscience before 
God, must look to the New Testament as to what 
it calls on him to do, and then answer the ques- 
tion, Why join the Baptist church? and settle 
his church life by his convictions and in obedi- 
ence to the word of God. 

But some make short work of the whole mat- 
ter by saying it makes no difference about doc- 
trine, no difference about the ordinances, no 
dift'erence about church membership. But this 
is making riot of things most sacred and vital, 
of things which Christ incorporated as a part of 
his system' of doctrine and life, and commanded 
of all who love him. It sets at naught his very 
word of command, sets aside also his example 
as unworthy of our following, and puts discredit 
upon his whole plan of the church and the life 



150 OUR CHURCH LIFE 

of its members. It does make a difference of 
far-reaching significance and power what church 
one joins, what he does with the commandments 
and ordinances of the Lord, and what he does 
with the church which Christ has set for the con- 
quest of his kingdom. 

The question of joining the church, after one 
has surrendered to Christ as his Saviour, becomes 
the primal and pressing claim on his new life. 
And at the very first, asking for his allegiance 
and loyalty, he is confronted with the ordinances 
of the Lord's house — Baptism and the Lord's 
Supper. They become, in the very nature of the 
case, of commanding importance and of urgent 
moment. In the faith and practice of Baptist 
churches these ordinances are given a rank and 
distinction, the same in form, spirit and pur- 
pose, which they hold in the New Testament. 
And the Baptist view of the ordinances, when 
taken in its full meaning and doctrinal relation, 
commends itself to the Christian conscience and 
to the renewed heart in its earliest love and spirit 
of obedience. 

In this as a distinct article of faith we follow 
Christ and his apostles in precept and example, 
and in the emphasis which they give to these 
great ordinances. In the New Testament bap- 
tism has the more frequent mention, but is not 
of greater importance. The two ceremonies, call- 
ing for ceremonial fellowship and affinity in their 



WHY JOIN THE BAPTIST CHURCH ? 151 

observance, are coordinate — as the two sides of 
one sphere, supplementing each other and mak- 
ing more beautiful and powerful their symbolic 
import. Christ instituted the Memorial Supper 
with such words of tenderness and circumstances 
of trying moment as to fix it forever in the hearts 
and church life of those who love him. He then 
placed the ordinance in his final commission, 
and his disciples, following his word and exam- 
ple, made it prominent in their preaching and in 
the organic life of the New Testament churches. 
The Christian world, in recognition of this pre- 
eminence, has called this ceremony the Christian 
Holy of Holies. And in Baptist churches today 
this memorial of our Lord speaks the imperial 
word — as his banner, bearing the blood-stain of 
the cross, and the rallying point of love and loy- 
alty. And Baptism also, as the other great ordi- 
nance, is so prominent in New Testament record 
that, with its omission from our faith and preach- 
ing, there can be no New Testament gospel, no 
New Testament evangelism, no New Testament 
church. John was sent to baptize, and came 
preaching the kingdom of God and baptism unto 
repentance. Multitudes came to him and were 
baptized in the Jordan, confessing their sins. 
Jesus himself came to John, the startling wonder 
of all, and was immersed in the Jordan, having 
walked sixty miles or more to be baptized by 
the man sent of God with commission to baptize. 



152 OUR CHURCH LIFE 

And having made through the new and heavenly 
ordinance his manifestation to Israel and the 
entrance to his public ministry, he gave it also 
permanent and essential place in the gospel 
system. 

The apostles and early disciples Hkewise, and 
forthwith, following his example and command- 
ments, gave baptism a place of great distinction. 
They made it the honorable badge of discipleship 
in their preaching, an essential mark in profes- 
sion of faith — ^the public putting on of Christ in 
baptism. It precedes the Lord's Supper as pre- 
requisite, so set by the Lord's word of command, 
and is of equal rank with it and of imperative 
moment. And like the Memorial Supper, and 
with monumental meaning and beauty, it carries 
in figure the same great doctrines of our Lord's 
death, burial and resurrection, and of the be- 
liever's blessed union with him — of his being 
risen with Christ to walk in newness of life. 

THE ONE PATTERN FOR ALL. 

The following illustration shows somewhat the 
place of baptism in the teaching and church life of 
the New Testament, and gives emphasis to its 
importance in our belief and obedience. Using 
a knife on the New Testament (a cheap or well- 
worn copy), cut from its pages every reference to 
Baptism — then see what you have left. John's 
baptism is gone ; the baptism of Jesus, with that 



WHY JOIN THE BAPTIST CHURCH ? 153 

wonderful word of his Father's approval, disap- 
pears; a fearful cut is made in the Lord's final 
commission, breaking his authority, and marring 
if not nullifying forever its remaining part. The 
baptism of the three thousand on the day of Pen- 
tecost disappears as the beautiful badge of gospel 
triumph and the Spirit's saving power; so the 
baptism of Cornelius and his household. The 
baptism of Saul of Tarsus goes from the record 
as his loving act of obedience to his new-found 
Saviour and the symbol of his burial and resurrec- 
tion with Christ. The baptism at Philippi, at 
Rome, at Colosse, at Corinth — all have been cut 
away. And in their place where you have applied 
the knife to the Word of God, there are gaping 
wounds in its pages — not unlike the wounds 
opened on Calvary. 

Now look at your book. It is no longer the 
New Testament, and the disfiguring, mutilating, 
cutting into its sacred pages, is the work of your 
own hand^ — and yet you profess allegiance to the 
New Testament as your rule of authority in faith 
and practice. But you protest that you would 
not do that — and yoti would not. And yet that 
is precisely what is done in much of the talk we 
have about baptism, precisely what is done 
in much of the present day evangelism and in the 
regular preaching of the gospel. This is not a 
plea to make extra place for the ordinance, but 
only for its rightful and normal place. Anyone 



154 OUR CHURCH LIFE 

putting baptism into his preaching as John did, as 
Peter did, as Paul did, would certainly be called 
a Baptist, as with John, whom God sent to baptize, 
and who made his name The Baptist for all suc- 
ceeding time. 

The same test might be applied to the Lord's 
Supper — but no, no, you would not do that — your 
heart would fail you — you stay your hand and 
knife lest you reopen the wound in his side. Even 
the thought of it makes one shudder — the pen 
moves heavily and with hesitation. But, O 
reader, why should one clamor against mutilating 
the book with knife or hand, while in his heart 
and life he counts these great ordinances of little 
consequence ? They are called oftentimes "mere 
rights," "mere ceremonies;" are often thought 
unworthy of one's care and obedience, and given 
no place in the creed and life ; and no place either 
in the settlement of the great question of church 
membership, or in making public profession of 
faith in Christ. A word-cut may be severer than 
a knife-cut, and you may be doing that in your 
church life today. This is the plea of the Baptist 
faith, the plea of Baptist churches in their effort 
to be true and loyal to Christ, by being true and 
loyal in his ordinances, and in the keeping of his 
commandments . 

This is our answer to the question which heads 
this chapter. Why join the Baptist church? In 
faith and practice Baptists seek the New Testa- 



WHY JOIN THE BAPTIST CHURCH ? 155 

ment pattern of church life, with the New Testa- 
ment as their sufficient law and supreme author- 
ity ; they offer a church whose first qualification 
for membership is conversion and public profes- 
sion of faith in Christ as personal Saviour and 
Lord ; a church democratic in principles, whose 
polity and government are congregational and 
within itself, free from "Church Courts" and 
gradation of officials ; a church in which the ordi- 
nances are preserved in their original spirit, form 
and purpose ; a church which holds dear the great 
fundamental doctrines of the gospel as its system 
of faith and marking its distinct doctrinal charac- 
ter and life, as it stands in the world for the honor 
and service of Christ ; a church also of individual 
efficiency both for itself as a church among 
churches, and for its several members in Christian 
activity and spiritual power. 

Baptists as a people are a great host for the 
Lord. On the one hand they are free from every 
form of hierarchical government and from every 
phase of 'The Church" principle and practice ; 
but on the other hand they are organized into 
separate, independent churches, which are free in 
themselves, and yet cooperative and cooperating 
in associations and conventions, with the widest 
possible range for the furtherance of the gospel 
and for evangelizing the world. What Baptists 
really are we may have to confess is not commen- 
surate with their lofty ideals. But this is their 



156 OUR CHURCH LIFE 

ideal, the one high aim for which they set their 
hearts and hopes — the New Testament pattern in 
their churches and church Hfe. There is nothing 
nobler, or more heroic, in the struggles of our 
times, than to stand before the world as the loyal 
exponents of the New Testament doctrine with 
the New Testament spirit, whether in church or 
churches, in member or members. 

This is the ever-pressing obligation of our 
people for the present and in the prospect, and 
will be their crown of glory in the fulfillment of 
their hopes and the consummation of their pur- 
pose. Where there is agreement with others, it 
is recognized with gladness and with cooperative 
response ; but when there is divergence from the 
New Testament, as they count divergence, they 
hold it not as a matter for indifference or com- 
promise, but rather the call of high heaven for 
caution and courage and action. To follow Christ 
as they read the word, means — to follow him, to 
stand and withstand along the line of his com- 
mandments and for church membership in con- 
formity to his law, and for church life set for his 
glory in serving God on God's plan. 



CHAPTER X. 
THE CHURCH AND ITS PUBLIC SERVICES. 

THERE is nothing of the Star Chamber in 
the church of Christ, or in its services. Its 
foundations were laid in the open, and nothing 
was done in a corner. This has always been true 
of the church of God in its service and worship, 
except when the church, hunted down and perse- 
cuted by "The Church," hid itself away in moun- 
tains, or worshipped in caves and dens, or such 
other places as offered them safety. There is 
here, from the very nature of the church and its 
service, no secret confessional between priests 
and either penitent or the coverer up of crime. 
The "Confessional" is out of place in the church 
of Christ, though it may become "The Church" in 
its method and spirit, in its pretension and 
purpose. 

THE UXIOUEXESS OF THE CHURCH ASSEMBLY. 

We need to give fresh emphasis to the unity of 
the church, its uniqueness and marked distinction 
when assembled for public service. Unity of the 
church is more than unity of believers, and fellow- 
ship in church life and membership is something 
more and additional to the universal brotherhood 

(157) 



158 OUR CHURCH LIFE 

of those who beheve in Christ as their Saviour. 
There is here an element all its own, a power in 
whose magic workings the many are wrought into 
one — many members but one body. The church 
is a people, born each one from above, born not 
of blood, nor of the will of the flesh, nor of the 
will of man, but of the Spirit of God, and made 
one in Christ Jesus. It is the individual, local 
church of which we are speaking, and which, 
being complete and independent in organic life 
and structure, is a people who are wrought into 
marvelous oneness of body and unity of spirit. 

Its members are made one in the noblest bonds 
of fellowship. The membership, however small 
or however large, is yet one — ^^as the flower in its 
several parts is yet one in structure, symmetry of 
form, in beauty of color and fragrance. "The 
body is one, and hath many members ; and all the 
members of that one body, being many, are one 
body. For by one Spirit are we all baptized into 
one body, whether Jews or Greeks, whether bond 
or free ; and have all been made to drink into one 
Spirit." We have lost sight largely of the unity 
of the church, partly because of so much indefinite 
thought about "The Church," and partly because 
we have failed to appreciate the dignity of char- 
acter and loftiness of purpose, the supremacy and 
sovereignty of a single, individual church of Jesus 
Christ. 






THE CHURCH AND ITS PUBLIC SERVICES 159 

Those great words of the Apostle Peter were 
written not of a local church as such, but of 
disciples at large, as being saved and in their 
relation to Christ, yet those very words describe 
to the letter the people who make up the member- 
ship of such a church — of the churches of Christ 
wherever found. The church, and we wish to 
write it down with all emphasis, is of "a. chosen 
generation, a royal priesthood, a holy nation, a 
peculiar people ; that they should show forth the 
praises of him who hath called them out of dark- 
ness into the marvelous light ; which in time past 
were not a people, but are now the people of God." 
And God is not ashamed to be called their God, 
because he hath prepared them a city. Such, in- 
deed, is the church wherever found, when in life 
and spirit, it is commensurate with its unique 
nature, with its lofty purpose, with its noble and 
mighty mission, and shines in the darkness as a 
light for Jesus Christ and his glorious work of 
grace. This may be ideal, but it is nevertheless 
true, and gives definiteness to the real, with effi- 
ciency and glory to the practical in church life and 
church service. 

Christ himself placed on his church the badge 
of supremacy and sovereignty in its relation to all 
other organizations. And its coming together in 
public assembly is one of its distinct and essential 
marks. Herein is almost its very heart and life. 
Its membership as individual believers, may of 



160 OUR CHURCH LIFE 

course be widely scattered, and yet come together 
as one in the public service. And the church 
assembled in such public service, is unlike all other 
gatherings as to character and purpose, as to 
privilege and spirit. It assembles primarily to 
worship God and to honor Jesus Christ as King 
in Zion and the Lord of all. And to this assem- 
bly of the saints in their fellowship and com- 
munion, is given the special distinction with its 
special privilege and even blessing : "li two of 
you shall agree on earth as touching anything 
that they shall ask, it shall be done for them of 
my Father which is in heaven. For where two 
or three are gathered together in my name, there 
am I in the midst of them." Our Lord on pre- 
vious occasions had emphasized the importance 
and reward of praying in secret — within the 
closet and the door shut ; and his precept in this 
regard had the emphasis of his own personal 
example. And he does not here weaken, or dis- 
count, or disparage in any way the blessedness and 
necessity for worshiping in private. But as some- 
thing additional, he takes notice of the coming 
together of his people, and promises something 
extra in the fullness of privilege and blessing — 
puts himself among them — marks their agreement 
in prayer — and commends their assembly for wor- 
ship. Have we yet learned, or will we be always 
learning and even then never coming to know, 
the full significance and power of the church in 



THE CHURCH AND ITS PUBLIC SERVICES 161 

prayer, as at Pentecost, or on the night of Peter's 
deliverance from prison and from the watching 
soldiers? "Satan trembles when he sees the 
weakest saint on his knees," but much more when 
the multitude turn as one to the throne of grace 
with agreement of heart in purpose and petition. 
It is a symphony of immeasurable power, for a 
church in prayer has connection with the throne 
and is in touch with God. 

Count this a true and practical thing when the 
church assembles in public worship, when there is 
agreement in prayer. Viewed in this light and 
from this angle of vision, the midweek prayer- 
meeting takes on new meaning and becomes of 
tremendous import. For that is the church 
assembled in prayer — the coming together of two 
or three in Christ's name with him in their midst 
— distinctly the prayer service with songs of 
praises. This word agreement — symphony — is 
very significant. There is in figure of speech the 
thought of tuning and keying and bringing into 
harmony two or more instruments of music. As 
a great orchestra with many instruments, but all 
striking the same key, and the same note in their 
symphony, will stir the soul, and move us with 
marvelous strains of music. That is the harmony 
of many voices, the agreement of many instru- 
ments, the symphony of sound, but oh, what is this 
compared with the agreements of hearts, the sym- 
phony of desire and petition before the throne? 
11 



162 OUR CHURCH LIFE 

It is like the symphony in the singing of angels, 
the richest music on earth. Here is where heaven 
and earth touch — heaven comes down our souls 
to greet, and glory crow^ns the mercy seat. Oh, 
that wonderful, wonderful word, let it be learned 
over again and made familiar with every heart 
and in the church life of every member : "where 
two or three are gathered together in my name, 
there am I in the midst of them. If two of you 
shall agree touching anything they shall ask, it 
shall be done of my Father which is in heaven." 
And this is the mid-week prayer-meeting, where 
Christ is in the midst of his church, and out of 
which come the energies and power for blessing 
beyond anything we have yet dreamed. It may 
well be called the power-house in our church life, 
whether for the individual member or the church 
as a whole. Here we find the storage battery, 
which means increased energy and effectiveness 
in service for Christ, and for the extension of his 
kingdom among men. 

THE SET DAY FOR CHURCH WORSHIP. 

But Sunday, by common consent and for 
nearly two thousand years, has been the great day 
for the churches and their public service. This 
came not so much by command as by concord of 
circumstances and fitness of forces making it the 
day of all other days. This is the memorial day, 
occurring and recurring every week, of the resur- 



THE CHURCH AND ITS PUBLIC SERVICES 163 

rection of Jesus from the dead. Every Sunday is 
a new celebration of that glorious triumph over 
death and the grave, and shall ever stand as the 
greatest of all days with the followers of our 
Lord — not, of course, to either the exclusion or 
prejudice of other days and other services, but 
as having special mark and emphasis and fitness. 
On that wonderful morning — the first day of 
the week — Jesus our Lord, who had died on the 
cross and been buried in the new tomb, reap- 
peared as the risen Christ before his disciples who 
were gathered together in one place ; and then 
again, eight days later — on the first day of the 
week again — he found them assembled in the one 
place. From that time on and uiitil now, the first 
day of the week stands separate and apart. Other 
days may equal it in sacredness and even in ser- 
vice, but it stands alone in its marvelous signifi- 
cance. What a day it was at the first — that first 
resurrection morning! And from that time to 
this good hour, the first day of the week has held 
the chief place in the calendar as the Lord's day — 
the lordliest day of all the seven as they come and 
go with alternating light and darkness. It set 
aside the Jewish Sabbath as a distinct victory in 
the world's timetable, and took rank all its own, 
marking a new date in the calendar, as the resur- 
rection of Jesus had marked the world's history 
with a new and startling wonder. 



164 OUR CHURCH LIFE 

This is the day the Lord hath made ; 

He calls the hours his own. 
Let heaven rejoice, let earth be glad, 

And praise surround the throne. 

Today he rose and left the dead, 

And Satan's empire fell; 
Today the saints his triumphs spread, 

And all his wonders tell. 

Hosanna, in the highest strains, 

The church on earth can raise ! 
The highest heaven in which he reigns 

Shall give him nobler praise. 

This is the universal song of the redeemed host 
of the Lord. And now, this first da}^ of the week 
has come and gone for nearly one hundred thou- 
sand times. With its every return the Lord's 
people somewhere around the world have marked 
its coming as the coming of the Lord's day — the 
memorial of his resurrection, a fresh coronation 
of the risen Christ, now enthroned at the right 
hand of the majesty on high as King of kings and 
Lord of lords. There are no better words in 
which to greet the return of this day, than the 
words of Thomas as he met the risen Christ on 
that second Sunday morning : "My Lord and 
my God." And our Lord's response through all 
the centuries is new and fresh as the morning 
of spring time : 'Thomas, because thou hast 
seen me, thou hast believed ; blessed are they that 
have not seen, and vet believed." 



THE CHURCH AND ITS PUBLIC SERVICES 165 

And Sunday — there need be no objection to 
calling it Sunday. This very name itself came 
as a trophy and testimony, won by the cross and 
the resurrection power from heathenism, the 
noblest and brightest day in all their calendar of 
worship and far away longing — the forecast in- 
deed of our Lord's final and universal conquest 
of all the empires of darkness. And Sunday 
finds its new and fullest meaning, its crown of 
glory in being emphasized as the day in which the 
church assembles for worship, and has its preach- 
ing service, and its teaching service in commem- 
oration of its Lord's resurrection. Would that 
this exalted notion of the day and of its glorious 
service could once get full sway over the hearts 
of the people ! It would master them, making 
them strong and joyous in the kingdom of the 
Lord, and would bring fresh honor to his name, 
and mightily augment the power of the church 
for the conquest of the world. 

Preaching is not worship, listening to sermons 
is not worship, but they contribute in marvelous 
fashion to the noblest and loftiest worship. A 
thousand hearts — thousands of thousands, will 
bear testimony to this. Right preaching — ^the 
man of God, the man sent of God and bearing 
God's message to the people — is the most 
dynamic power in the world. And when the Lord 
opens the heart of those who hear that they 
attend to the things spoken, then heaven and 



166 OUR CHURCH LIFE 

earth are in conjunction. Preaching is the first 
and highest on the list of things which men can 
do for God. The preacher is Christ's Ambassa- 
dor, and in Christ's stead pleads with men for 
God, as indeed through Christ he pleads wtih 
God for men. "After that in the wisdom of God, 
the world by wisdom knew not God, it pleased 
God by the foolishness of preaching to save them 
that believe." And the preacher, endued with 
power from on high, in his great message and 
in the rapture of his heart may lead his people to 
the very portals of the heavenly, and awaken in 
them songs like the angels sing. Then the 
preaching service becomes a season of worship 
devout and rapturous, and refreshing for the days 
to follow. 

And the Sunday school, moreover, as the 
teaching service of the church, is becoming more 
and more a distinct and powerful factor in church 
life. As an institution it is a church school, when 
in operation a church service. Under our Lord's 
great commission as the Christian's program, the 
church must be evangelistic and missionary but 
also didactic — teaching observance of all things 
which he hath commanded. The Sunday school 
as a service for teaching the word of God, is put- 
ting new emphasis upon the teaching function of 
the church, and day by day is adding new power 
with the members for bringing in the kingdom. 
The church is coming to its own in this matter 



THE CHURCH AND ITS PUBLIC SERVICES 167 

of teaching the word of God, and teaching also 
the observance of his commandments — and that, 
too, without priest or prelate, but by the blessed 
leadership of preacher and pastor. There is no 
need to talk of changing the name. Let it be 
Sunday school for Bible study in church service, 
for having the membership better trained, made 
more efficient and more true in their church life. 

THE BEAUTY OF CEREMONIAL SERVICES. 

We must mention in this connection the cere- 
monial services of the church, as deserving 
special emphasis, namely, the administration of 
Baptism and the Lord's Supper as ordinances of 
the Lord's house. The one reproduces in a man- 
ner the scene at the Jordan when John baptized 
our Lord, and shows with realistic power the 
empty sepulchre in the garden, that people may see 
afresh the place where the Lord lay and get anew 
the inspiration of his resurrection from the dead. 
The other brings Calvary and the cross into the 
service ; and with such vividness as to awaken all 
the pathos, love and devotion of the believer's 
heart. As often as repeated the Lord's Supper 
shows the Lord's death on the cross — the love of 
God for lost men, the gift of his Son as their 
atonement and redemption from sin, the exalted 
relation and glorious privilege of the believers in 
him — as if he would have his church live alwavs 



168 OUR CHURCH LIFE 

in sight of the cross, lest it forget and lose hope 
and heart for its mighty mission in the world. 

And what shall we say for Baptism, that beau- 
tiful ceremony, so full of meaning in its double 
picture of burial because of death, and of resur- 
rection because of life in Christ Jesus? Both 
ordinances are witnesses, and both are on the 
witness stand before the world tor God and for 
Christ. Their testimony is practically the same, 
the one supplementing and strengthening the 
other. But oh, the baptismal scene, how many 
times and with rapturous power has it stirred 
the hearts of God's people when gathered for 
worship in this ceremonial service! It matters 
not whether they assemble on the banks of a 
beautiful stream like the Jordan, or around the 
pool in either the open field or shady grove, or 
before a baptistry built on purpose in the house 
of worship as an open sepulchre in the house of 
God, the meaning is always the same. Its beauty 
and the power of its message come home to the 
heart of all who will hear, as the believer in 
Christ is buried with him in baptism, and is raised 
up again with him to walk in the new life. 

But what does baptism say for God in this 
ceremonial service? This question of rich and 
momentous import, has been overshadowed by 
the question of what the ordinance may do for 
one who is baptized. We have been so much 
concerned about what baptism does for man that 



THE CHURCH AND ITS PUBLIC SERVICES 169 

we have almost lost sight of the larger question 
and failed to hear its voice for God. Surely it 
speaks for him as did the cloud in the temple 
when the house of the Lord was filled with the 
glory of the Lord. God appeared to Closes and 
made himself known in the burning bush; God 
appeared at the Jordan and made himself known 
through the opening heaven in that audible 
approval of the baptism of his Son. So in this 
ordinance or ceremony which he himself has set 
in his church for glorious purpose, he reveals 
himself, speaks his word and in symbol makes 
known his work of grace in saving men. 

Imagine yourself in a baptismal service. The 
man going down into the water as the Ethiopian 
did, and coming up out of the water as Jesus did 
at the Jordan, is a believer. He has made public 
profession of his faith in Christ as his Savior, 
is here obeying his Lord's commandments and 
following his Lord's example, is buried in bap- 
tism and is risen again with Christ to walk in 
newness of life. ]\Iark the simplicity of the act, 
witness the significance of the form, see the burial 
and resurrection — and listen for the voice of God. 

In thy name, O Lord, assembling, 
We, thy people, now draw near. 
Teach us to rejoice with trembling. 
Speak and let thy servant hear — 
Hear with meekness, 
Hear with godly fear. 



170 OUR CHURCH LIFE 

The voice of God at the Jordan finds its coun- 
terpart somewhat in the baptism of every be- 
liever. God is present in this ceremony as the 
cloud was the symbol of his majesty and presence 
in the temple worship of the Jews. In the burn- 
ing bush God's presence was manifest, and he 
announced the unity of his Being— I AM THAT 
I AM. Baptism goes further in the revelations 
of his grace— says for God that he is present in 
this ceremonial service as in the scene at Horeb 
and the Jordan; declares for God the Trinity 
of his Being — Father, Son and Holy Spirit; says 
for God that he gave his Son to die as an atone- 
ment for sin, and sent the Holy Spirit to make 
his work effective in the hearts of men ; declares 
for God the believers' adoption into the divine 
family as his son through faith in Jesus Christ — 
saying this is my son in whom I am well pleased ; 
and in a figure of marvelous beauty and force, 
baptism declares for God a threefold resurrection 
as the product of his power — ^the resurrection of 
Jesus from Joseph's new tomb, the spiritual 
resurrection wrought in the believer's heart by 
the Spirit of God when he raised him up with 
Christ, and the final resurrection of the dead 
when at the last day the trumpet will sound and 
all that are in their graves shall come forth. 
These are the things, at least some of the won- 
derful things which baptism says for God. The 
glory of heaven is upon this ceremony, while 



THE CHURCH AXD ITS PUBLIC SERVICES 171 

again and again with its every return, God's voice 
is heard as through the open heaven with the 
same message of his grace. This is in part at 
least a subHme meaning of this ceremonial service 
of the church, and should subdue our hearts as we 
look on and listen. 

This service, so simple yet so august and glo- 
rious in meaning, holds the devout attention of 
all who fear God and keep his commandments. 
It appeals to our hearts with pathos and power. 
It is the witness on the witness stand for God, 
and for Christ in all that he did for human re- 
demption. The service is full of the things con- 
cerning God, and voices what he is ever saying 
to a lost world, and has in it the flavor of heaven. 
The followers of Christ in times past have died 
for this ceremony in their devotion to him, and 
sealed their vows with the blood of martyrs, to 
keep this ordinance sacred and true. It is worth 
dying for, and worth living for, too; it makes 
death heroic and honorable, it calls for the clean- 
est, noblest living, and makes life beautiful in its 
testimonies of love and loyalty. 

Our bearing in this ceremonial service may 
be the test of the real heart condition toward God, 
toward Christ, toward his church and his com- 
mandments. One may of course make much ado 
about baptism — ready to fight for it, ready to 
burn others at the stake for it, possibly even ready 
himself to die for it — and yet lack the lofty con- 



172 OUR CHURCH LIFE 

ception as to its spirit and meaning, even be with- 
out the heart condition which baptism requires, 
and without the character and life which baptism 
professes. This is a fearful incongruity, and yet 
possible, and full of danger and warning. But 
on the other hand, in this ceremonial service there 
may be the noblest exhibition of allegiance and 
loyalty. It calls for right spirit and form and 
purpose in the keeping of the ordinance. It calls 
for great earnestness and seriousness in its ob- 
servance, and in what we ourselves do concerning 
it. We need, like Moses, to pause before this 
baptismal scene, "put off our shoes from oft* our 
feet," uncover in its august presence, and listen 
to what is said for God in this ordinance of his 
house. 

THE FULFILLMENT OF ITS HIGH MISSION. 

The church with its enduement and equipment 
is commissioned to high service. And in the 
assembly of the saints and in its public service the 
church finds largely the fulfillment of its mission. 
In every one of these gatherings for worship, 
there is the emphasis severally and distinctively 
of the unity, equipment and enduement, the func- 
tion, mission and fruitage of the church. These 
services make for its edification as a body, and 
'for the edification also of its members in then- 
individual church life. The church is self-edify- 
in.sr, builds from within, as the human bodv or 



THE CHURCH AND ITS PUBLIC SERVICES 173 

the oak tree builds from within. Its equipment 
and enduement, as well as all its public services 
are for this very purpose, and "maketh increase 
of the body unto the edifying of itself in love."' 
These things all w^ork together in beautiful har- 
mony and glorious purpose, "for the perfecting 
of the saints, for the work of the ministry, for 
the edifying of the body of Christ, till we all come 
in unity of the faith, and of the knowledge of the 
Son of God, unto a perfect man, unto the measure 
of the stature of the fullness of Christ." 

Outside of the church, also, and as augment- 
ing its power for good, these services are of sur- 
passing worth to a community and thence to the 
world at large. No one can estimate the worth 
and far-reaching power of Sunday in the nation's 
life, with its public services in thousands of 
churches throughout the length and breadth c; 
the land. They are the salt of the earth, and 
the salt also in the nation's life — its salvation, if 
its salvation shall ever come. They are for the 
glory of God, too, in the world, and for the ad- 
vancement of his kingdom among men ; they were 
for the honor and glory of Christ in showing 
what the gospel can do in its power to save 
through the riches of grace in him. In these 
services, moreover, there is the communion of 
saints. Here they sit together in heavenly places 
in Christ Jesus. And in this blessed fellowship 



174 OUR CHURCH LIFE 

and common experience of grace they get fore- 
taste of what shall be hereafter : 

The hill of Zion yields 

A thousand sacred sweets, 
Before we reach the heav'nly fields, 

Or walk the golden streets. 

Then let our songs abound, 

And every tear be dry; 
We're marching through Immanuel's ground, 

To fairer worlds on high. 

Come, we that love the Lord, 

And let our joys be known, 
Join in a song with sweet accord, 

And thus surround the throne. 

The church here is promise for the consum- 
mation of the church hereafter; the assembly 
here for the assembly hereafter ; the church mili- 
tant for the Church triumphant ; the services here 
for the services hereafter — when we shall "come 
unto Mount Zion, and unto the city of the living 
God, the heavenly Jerusalem, and to an innumer- 
able company of angels, to the general assembly 
and church of the first-born whose names are 
written in heaven," where congregations ne'er 
break up and Sabbaths have no end. 



1 



CHAPTER XL 
YOUR MEMBERSHIP IN THE CHURCH. 

HOW is it that you are a member of the 
church ? And how about your church Ufe, 
in its relation to the cause of Christ, and to your 
position and influence in the community ? These 
are personal questions of much moment, to be laid 
on the individual heart, to be confronted and 
answered by each one for himself. And yet your 
answer greatly concerns others, because you do 
not stand alone, and no man liveth or dieth unto 
himself. Your membership in the church came 
by your own choice, and by your individual, vol- 
untary act ; but it came also by the welcome con- 
sent and vote of others, who were already mem- 
bers, and established for you new relations with 
new privileges and obligations. 

None but Christians should unite with the 
church — only those w^ho are Christians pro- 
fessedly and at heart. Being in the church, there- 
fore, presupposes that one is a Christian ; that 
he has accepted Christ as his Saviour, committed 
himself to Christ as his Lord, has appeared before 
others somewhere in a public profession of faith 
and told of the work of grace in his heart. This 
marks in a formal way your connection with the 

(175) 



176 OUR CHURCH LIFE 

church of Christy and shows outwardly and vis- 
ibly your place in his kingdom. It is the outward 
expression among men of the kingdom of God in 
your heart. If, therefore, the outward be true to 
the inward, you have already come to a position 
of honor and eminent distinction. 

Becoming a Christian is a new birth, a birth 
into the family and kingdom of God through the 
Spirit of God. This, however, though momen- 
tous and of infinite worth, is not a finished condi- 
tion — a commencement, indeed, but not consum- 
mation. In its very nature and purpose the new 
heart contemplates and requires church connec- 
tion, and has the promise of church life. If these 
do not follow the profession of conversion as op- 
portunity may allow, there is something incon- 
gruous and wrong — some failure through want 
of right instructions, or some shortage in the con- 
version and the profession of faith. 

It is in the heart of the newly saved and of 
his very nature — the cry of the child for the 
mother's care is not more natural — to seek con- 
sort with the pjeople of God and companionship 
among the followers of Christ as they associate 
themselves in the church and in church life. On 
the one hand grapes in the market presuppose 
the vine and vineyard, but on the other hand, 
the vine and the vineyard have in them the 
potency and promise of life and leaf, of foliage 
and fruitage. The fountain demands outlet in 



YOUR MEMBERSHIP IN THE CHURCH 177 

the stream, and greater fullness in the fountain 
gives also greater fullness in the outflow. Church 
membership is the fruitage of the Christian life, 
the outflow of the new heart, the response to the 
call from within, as baptism is the answer of a 
good conscience toward God. The grace of God 
in the heart must have its outlet in church life, 
in forms of public profession of Christ, in the 
loyalty of keeping his commandments, and in the 
noble purpose of living to his honor and of mag- 
nifying his saving grace. 

SETTING A HIGH STANDARD. 

The purpose of this chapter is to apply these 
great fundamental principles to the individual ; 
and to emphasize the individual character and 
worth of membership in the church, and the indi- 
vidual activity and energy in church life. It is 
a personal matter throughout, though the one be 
associated with the many. It involves tremen- 
dous issues which you must settle for yourself. 
If you are not a Christian you should not be in 
the church, but if you are, then you will not 
stay out of the church nor stay away from the 
church. Contentment out of church connection 
is inconsistent with the grace of God in the heart, 
and will surely discredit all your professions, 
however sincere they may be. This must be so, 
otherwise we would question our Lord's wisdom 
in his provision of the church, and challenge his 

12 



178 OUR CHURCH LIFE 

call to follow him and keep his comandmnets. 
The outward in Christian living must match the 
inward of Christian experience. This gives em- 
phasis to the worth of church membership for the 
individual, and demands a church life commen- 
surate with the new and exalted relation. 

Having become a member, you have been ad- 
mitted to all church privileges. You have been 
baptized upon a profession of your faith, as your 
Lord was baptized before the bgeinning of his 
public ministry; you have come to the Lord's 
table with his people, and in symbol of your union 
with him and of your life in him you have par- 
taken of the sacred emblems in this holy service. 
This is unspeakable honor, and puts a line of 
demarcation between you and the outside world, 
as surely as the crown and royal robe separate 
between the king and the people. It calls for the 
best possible life — a life becoming the gospel 
of Christ. One may be a better church member 
than he is a Christian, but his best attainment as 
a Christian will find noblest and most complete 
expression in his church life. For in this he is 
not only serving God, but serving on God's plan 
and fulfilling his call and purpose. 

This requires the highest and best that is in 
you, with something always above and beyond. 
Surely every member should make the best mem- 
ber possible for himself, and should have it as the 
mastering ambition of his heart to give, both to 



YOUR MEMBERSHIP IN THE CHURCH 179 

the church and to the world, the best church life. 
Why be satisfied with the good, if the better is in 
possible reach ? Why be satisfied with the better, 
when you may reach that which is best? "1 count 
not myself to have apprehended," wrote a great 
master in Christian living, ''but this one thing I 
do, forgetting those things which are behind, and 
reaching forth to those things which are before, 
I press toward the mark for the prize of the high 
calling of God in Christ Jesus." Here is a life 
with the individual personal element which mas- 
ters all else, and sweeps everything before it like 
a cyclone in the forest. 

This is setting a high standard for ourselves, 
and puts before the church member of today an 
example before which the best might well stand 
abashed. And yet this man in his example and 
life is worth our study, if only we may discover 
the source of his power and the mainspring of 
his action. We come at once in our inquiry upon 
his experience of grace, his doctrinal life in its 
mighty force and energy, his ever-abiding sense 
and conviction of being saved and called of God 
to save others, his overmastering, all absorbing 
purpose to honor Christ and have Christ glorified 
in himself — these were the elements that made 
his life great, with Christ as the all and in all. 

He was Christ centered and therein was the 
mighty source of his power. The love of Christ 
constraineth me — he wrote; neither count I my 



180 OUR CHURCH LIFE 

life dear unto myself, so that I might finish my 
course with joy ; yea doubtless, I count all things 
but loss, for the excellency of the knowledge of 
Christ Jesus my Lord; with all boldness Christ 
shall be magnified in my body whether by life 
or by death, according to my earnest expectation 
and hope. So he wrote and uncovered the main- 
spring of his choice and championship. He had 
met Christ in the way to Damascus, and surren- 
dered all to him — his heart with its motive, will 
and mighty impulse, his intellect with old belief 
passing away and new belief coming in with 
power, his purpose in life when all the high ambi- 
tions became set for the coronation of the new- 
found Lord. Such was his surrender, and Saul 
of Tarsus came out of that experience with a 
view of the Lordship of Jesus of Nazareth, that 
never once in all after life did he get from under 
its spell and power. It breaks out again and 
again in his writing and oftentimes becomes a 
rapturous song — the Lord Jesus, and Jesus the 
Lord, and Christ Jesus the Lord, until the end 
came. And then in realization of his hopes he 
finished his course with joy, and received his 
crown of righteousness from the Lord the right- 
eous Judge. 

EXPRESSING EXPERIENCE AND BELIEF. 

In the case of Paul, also, you have a new view 
of doctrine as to its essential value and practical 



YOUR MEMBERSHIP IN THE CHURCH 181 

worth, and you may readily discover at least the 
possible place and power of doctrine in your own 
church life. His doctrinal power was unsur- 
passed by any other element in his character in 
determining his conduct or in the settlement of 
great questions. His doctrinal convictions were 
his creed — melted and moulded in his own heart 
experience, and his creed was largely the making 
of his character, and was in his teaching and con- 
duct like the granite and iron in a great structure. 
Take heed to your doctrines, was his earnest 
admonition; take heed unto yourselves that you 
"may adorn the doctrine of God our Saviour in all 
things ;"' hold fast the form of sound forms, and 
let no man take your crown. And this is but 
another form for the Master's great word : let 
your light so shine before men that they may see 
your good works — the beauty and power of your 
doctrine as shown in your life, and glorify your 
Father which is in heaven. 

The church life of a person should be at once 
the embodiment and adornment of his church 
doctrine ; and his membership in the church, in the 
fullness and richness of its meaning, is the ex- 
pression not only of the experience of grace, as 
we have said, but also of his doctrinal character 
and life. His church convictions tell, or should 
tell, what he believes, while his church life shows 
the manner of his believing and the power of his 
doctrine in his own conduct. Christian life 



182 OUR CHURCH LIFE 

means a creed, more or less comprehensive, but 
clear and powerful. The necessity and demand 
are very urgent that your church life should be 
the expression of your church creed. Especially 
is this true in this present time of so much loose- 
ness and indefiniteness of faith. If one is a 
Methodist, then let him be a Methodist in the 
doctrine which he advocates, if a Presbyterian, 
then let him be true to his Presbyterian creed — 
by all means let his life.be in keeping with the 
doctrines of his heart, then people will know 
where to place him. A Baptist in heart and belief 
is honor bound to be only a Baptist in his church 
connection and church life, otherwise he is untrue 
to himself and to his own convictions. It be- 
comes him to adorn the doctrine in all things, and 
to show its beauty as the doctrine of God. 

Sincerity and faithfulness in doctrine are 
basal in Christian character and find their exem- 
plification in church life. And in the very neces- 
sity of the case neither church life nor church 
character can come to its best, except there be a 
doctrinal basis. If you shall ever come to the 
highest life, there must be the doctrinal character 
with the doctrinal conduct, and the doctrinal con- 
viction with the doctrinal conquest. There is 
nothing higher for us in this particular than to 
adorn the doctrine of God in Christ Jesus. It 
makes us strong and we can make it beautiful 
before the world. And yet men have decried 



YOUR MEMBERSHIP IX THE CHURCH 183 

doctrine, have talked much against it, have even 
said there was no difference in doctrine, no dif- 
ference in churches; and that one doctrine is as 
good as another, and that it makes no difference 
"what we believe, or what church we join, so the 
heart is right." 

But those who say this fall much short of the 
great apostle; he was a powerful and vigorous 
contradiction to all this, both in his teaching and 
in his manner of life before men. How he did 
adorn the doctrine, but not until the doctrine, 
through the Spirit of God, had transformed and 
glorified his character. The great doctrines as he 
believed them, and experienced them in his heart, 
were the granite in his character and the iron in 
his blood. His faith and creed were experiential. 
They burned in his life like the bush at Horeb 
on which the glory of the Lord had fallen, and 
in which God appeared and made himself known. 
Paul was what he was, largely because of his 
doctrine — a living system of truth — Systematic 
Theolog\' vitalized and aglow in the richest ex- 
perience and profoundest convictions. This made 
his life glorious for the King, finished his course 
with joy, and won him the prize of the crown. 

A PERSONAL ASSET WITH INDIVIDUAL POWER. 

Returning to your membership in the church — 
how does it compare when' measured by these 
high considerations, and by your own possibili- 



184 OUR CHURCH LIFE 

ties? What is your membership worth as an 
asset in your character, and as a force in direct- 
ing your conduct among men ? And your church 
Hfe, how does it stand as to its influence on others 
for the cause of Christ, and what are you doing 
for its cultivation and enrichment? These ques- 
tions are not asked as being adverse, or for your 
discouragement. But they deserve your attention 
and may lead on to high and nobler things, for 
with the best members there is yet something for 
richer attainment, and in the best church life 
there are possibilities for yet larger things and 
better living in the kingdom and service of our 
Lord. 

Paul first gave himself to Christ, in all that he 
was and in all that he could do. This was the 
secret spring of his life, and points out to us the 
line of our possibilities. It is with you to do 
what he did — first give yourself to Christ, make 
your life render its full measure to his service 
for his honor and glory. This is something more, 
and far more important than the giving of money. 
Withholding this, you can give him nothing ; but 
with this being given him all else will follow. 
The purpose to make Christ first in all things is 
a practical possibility, and interferes with none of 
the right aflfairs of life. It rather ennobles and 
enriches the life in every direction ; the giving 
of a cup of water — ^f given in his name and in 
consideration of him — at once becomes an act 



YOUR MEMBERSHIP IN THE CHURCH 185 

which angels might do. The self-centered man 
is the opposite of all that is best in Christian 
life; the Christ-centered man, with Christ en- 
throned in his heart and crowned in his life, is 
everywhere for Christ, lives under the banner 
of the King, and leaves no question as to his atti- 
tude in the great cause of God. 

With this fixed as a principle in the heart, 
then the settlement of other and minor matters 
comes easily as a matter of course — as the solid 
block of ice would melt and disappear under the 
blaze of the summer sun. Christ himself is the 
settlement of most questions, and is himself the 
answer of many problems in life. The purpose to 
glorify Christ is far better than attempts to imi- 
tate Christ. The one is outward and may be 
mechanical, the other is inward and of the heart, 
and works as an engine of power both for im- 
pelling and for direction. 

Take two social matters, for example, and 
view them alongside this principle, and in rela- 
tion to your church membership and church life. 
A young man, who was a professing Christian 
and worthy in many ways, came to me as his 
pastor with the question whether I thought there 
was any harm in dancing. This is a frequent 
question and tries the conscience of many young 
people who are members in the church. In 
answer to my question as to why he wanted my 
opinion and whether that would decide his own 



186 OUR CHURCH LIFE 

course, he replied that he could not say as to that. 
But my final word with him, speaking as his 
pastor and from a desire to serve him and lead 
him on to better things for God, I said about 
this, calling him by name : "1 will give you the 
privilege, so far as I have the right to give you 
the privilege, to dance as much and whenever 
you please, on only one condition." He caught 
at this, and awaited the condition, viz. : 'you first 
make out of yourself the best Christian and the 
best church member possible to you, and then 
you may dance all you please." His countenance 
changed, and his eyes dropped, as he responded, 
"But, then, I would not want to dance." Pre- 
cisely so, and that settles the whole issue; it is a 
choice between one of two courses. 

The other matter is even more serious, and 
yet can find settlement by the same general prin- 
ciple of putting Christ first, and making the 
church life mean something in the social life. In 
the cities, and more or less in the village seeking 
to imitate the city, the young church members 
and all have changed Sunday evening into a 
social service for the parlor and made it a set 
time for calling. Some have gone even further, 
and made it the occasion for the social function 
in the community. The last is thoroughly un- 
godly, robbing God of his day, and borders close 
on to the vicious in its general and hurtful in- 
fluence upon character and life. And even the 



YOUR MEMBERSHIP IN THE CHURCH 187 

first comes from low views of church obligation, 
or want of concern for church life — a lack more 
or less of loyalty to Christ, and of genuine con- 
cern for his honor and as to how he is repre- 
sented by their conduct in the social circle. This 
is where the test comes, and many who would 
be true to him as martyrs, fail utterly in these 
open hours of pleasure. 

To live for Christ is sometimes more severe 
and more trying than to die for him. Herein 
are severe perils for your membership in the 
church and for your church life. Why not be 
a social power for Christ? Why not bring on 
his coronation in the social realm? Is there 
any greater glory for the parlor than its dedica- 
tion to Christ in all of its mighty influence in 
home life and business life? The parlor for 
Christ, is a noble motto to which the best may 
well set their best abilities and energies. So in 
every other department of the home and in the 
business world. Why be a master of finance in 
the markets, and practically worthless in the man- 
agement of your church finances and in directing 
things for the glory of Christ? If church mem- 
bership is worth anything, its worth must hold 
good everywhere ; if church life is a beauty and 
power at all, it must be seen and felt in the whole 
range of conduct and association. One of the 
greatest needs of the church of Christ today, is 
that the business sense of the men and the social 



188 OUR CHURCH LIFE 

power of the women, shall be consecrated and 
centralized in his service. These two things, 
combined in any community, would command 
and control for his honor, and set everything on 
a higher and nobler plane. 

AN OPEN DOOR FOR USEFULNESS. 

This opens exceptional and increased oppor- 
tunities in church life that are almost immeasur- 
able in far-reaching power for God. The one, by 
his association with the many, becomes mighty in 
the many. One strand does not make a cable, 
but the cable is made up of single strands 
wrought into one. Church membership is asso- 
ciated units, each of which has in it an element 
of divine power; church life has in it the power 
and advantage of association. It is a combina- 
tion of many wrought into one by the Spirit of 
God, to serve God on God's plan for the making 
of his kingdom among men. 

It is a great moment in the life when one 
unites with the church, and takes his place among 
the people of God as one of them, and yet back 
of that is the greater event, the supreme moment 
in the soul when God touches the heart, opening 
up its hidden sources, and faith emerges, and 
the light of the knowledge of the glory of God 
shines in. Old things have passed away; all 
things become new ; and the man himself is a new 
creature in Christ Jesus, and Christ is in him the 



YOUR MEMBERSHIP IN THE CHURCH 189 

fullness of grace and the hope of glory. It is an 
experience one never forgets, and the results of 
whose coming shall outlast the stars, growing 
brighter and brighter unto the perfect day. This 
is the beginning of his church life, which will be- 
come richer and more fruitful with the passing 
years. 

Somehow — if one may tell in print his own 
simple story — I am writing now with a boy in 
mind, into whose heart God came, and in the recol- 
lection of the blessed day when grace began its 
work. It was with the Cane Run Baptist Church 
in Kentucky — if the reader will pardon the put- 
ting of its name on record. A meeting was in 
progress, the sermon had been preached, full of 
pathos and moving power, the people were 
singing — 

Amazing grace ! how sweet the sound, 

That saved a wretch like me ! 
I once was lost, but now I'm found, 

Was blind, but now I see. 

With the opening of the second stanza the boy 
started for the front, to offer for membership, 
and to ask for a place among the followers of our 
Lord. What a time it w^as, and how it all comes 
back to him now as he writes and the tears run 
down. Blessed people they were, and many of 
their kindly words spoken that night linger with 
me to this dav. 



190 OUR CHURCH LIFE 

A few years later, and my father changed his 
pastorate to the New Liberty Baptist Church in 
Owen County, of the same State. In this church, 
and as the result of a meeting of refreshing power 
and great ingathering, there came a fresh awaken- 
ing with a larger and more intense spiritual life, 
which became more definite and more insistent in 
seeking to honor the Lord. It seemed to me then, 
and seems to me now, after the years have passed, 
that God went beyond himself — if one may dare 
to say so — in a further work of grace, and in con- 
descending love, and in an unusual display of his 
providence which led the young man out into the 
open and set him to his life's work. Among these 
people and in this church came the sense, so new 
and startling, yet so clear and irresistible, that God 
would have him preach. It seems strange even to 
this day, but so it was ; he called, and I followed 
on; he touched me and I ventured on the task. 
And in great kindness and forbearance these 
people voted in church meeting, so some of them 
told me, to give their consent for "the young 
brother to exercise his liberty of exhortation," 
and so it came to pass. These people, too, like the 
others, live with me in grateful remembrance. 

And now, with the boldness that may be un- 
seemly, but as a token of love fresh and strong 
for these two churches, I have ventured to put in 
public the pictures of their two houses of worship. 
They make the frontispiece of this book, and rank 



YOUR MEMBERSHIP IN THE CHURCH 191 

side by side as they live in my memory. Most of 
those who took part in those scenes have passed 
away, with only one here and there remaining; 
but their houses of worship appear about as they 
did then — well kept and improved within. They, 
of course, will be of no great interest to others, 
but what a place they do hold with me, and are 
more beautiful far than more stately buildings; 
what a glory gathers about them because of their 
service in the past as houses in which churches of 
Christ have their homes and places of worship. 
How gladly I would do them honor if such a 
thing were possible ! 

The first of the two, midway between George- 
town and Lexington, never loses its beauty or 
fails of its charm for my eyes when I go that way, 
whether by rail or along the public highway — 
standing over to the left off in the distance, just 
over the hill, and its plain shingle roof in full 
view among the treetops. There my Christian 
life began in the experience of grace which God 
wrought; there, too, it first found expression in 
church life which gave me place among the people 
of God. 

There is nothing exceptional in this, only that 
this is mine, and yours is yours. This is written 
here simply because the heart is allowed the free- 
dom to say what it wanted to say. Doubtless it 
will awaken the memory in other hearts — if read- 
ers shall come this far into the book — and carry 



192 OUR CHURCH LIFE 

the reader to that distinguished moment when he 
found the Lord gracious in the forgiveness of 
sin. Meanwhile the two houses of worship — the 
one a country church, the other a church in a small 
village — may bear their silent testimony for the 
people who lived and wrought and worshipped 
there in other years. And there, within those 
sacred walls, the two churches still have their 
homes, and worship, serving God in their day and 
generation much as their predecessors did in the 
time gone by — doing honor to Christ in maintain- 
ing the worship and faith of their fathers. People 
come and go, but the song is unbroken, the chord 
and sentiment remain unchanged among the 
people of God : "The Lord is my strength and 
song, and he is become my salvation; he is my 
God, and I will prepare him an habitation; my 
father's God, and I will exalt him." 



3 



CHAPTER XII. 
THE CHURCH OF YOUR MEMBERSHIP. 

THIS chapter, like the last, is individual and 
personal in subject and treatment. It 
deals with a specific church in the aggregate of 
its membership, rather than the individual mem- 
ber. There it was you and your church, but here 
your church and you — the church of which you 
are a member. It is more to you than any other, 
than all others, and your membership should be 
kept alive, active, and growing. Much depends 
on you as to what the church is and much depends 
on the church as to what you are in character and 
life. There is here powerful reflex action one on 
the other — far more than is generally supposed. 

A specific church, like a person, or school, or 
business house, has its individual character and 
reputation — character being what it really is 
within itself, reputation what it is reputed to be 
among those on the outside. And these, of 
course, vary in different churches, as the churches 
themselves vary, and often in marked way, in the 
aggregate of its membership and in its conduct as 
a body. This is true even of "The Church" in its 
several forms or "branches" as they appear among 
us today ; they are but historical remnants of 

(193) 
13 



194 OUR CHURCH LIFE 

'The Church" in its first departure and mongrel 
growth from the church of Christ, which was 
local and individual at the first according to his 
appointment. But we are speaking here of local 
churches, some of which are better than others 
when measured even by proper standards — some 
Baptist churches, I mean, are better than other 
Baptist churches. 

This was true of the churches in the New Tes- 
tament period, and is manifest from comparative 
study of their several records — just as some men 
are better than other men, some Christians better 
than other Christians. "Wt have this treasure 
in earthen vessels," and the treasure is always the 
same, but its manifestations vary — shining now 
with more light, and now with less. It follows, 
therefore, that your church is largely what you 
make it, in a threefold way — in its character, in 
its reputation, and in the fulfillment of its mission. 
Its character is a composite character, and its life 
a composite life, made up of the aggregate char- 
acter and life of its members. The community 
will read you and your life, and from them will 
make up its judgment as to the church of your 
membership. 

This magnifies both church and member ; it 
places responsibility on the member in what he 
shall do for the church, and responsibility even 
more pressing possibly on the church as to what 
it shall do in training- its members in character, in 



THE CHURCH OF YOUR MEMBERSHIP 195 

doctrine, and in service. A church is known by 
its fruit, as much so as a fig tree or fir tree — as 
much so as the saloon, if the opposite poles of the 
earth may be set in comparison. Its fruit con- 
sists of what it does in the making of homes, in 
the making of character, in the blessing of the 
community, in fulfilling the function and mission 
of a church of Jesus Christ. It is a severe test, 
but after all it is the test of a standing or falling 
church. 

THE STANDARD OF MEASUREMENT. 

Some people, of course, have very inadequate 
and even improper ideas in judging as to either 
w^hat a church is or should be. Their praise may 
be no compliment for the church, while their 
censure and adverse judgment may be for its 
praise and honor. So there is need for a stand- 
ard of judgment — a standard both for yourself 
and others in judging your church. To this end 
we will name here for study and comparison the 
specific case of a New Testament church — the 
church at Ephesus, together with individual con- 
nection and responsibility in its life and work. 
Read these scriptures as if they were fresh from 
the pen of their author, and were written to you 
and to the church of which you are a member. 

Take heed unto thyself, and unto the doctrine ; 
continue in them ; for in doing this thou shalt 
both save thyself and them that hear thee. 



196 OUR CHURCH LIFE 

Take heed therefore unto yourselves and unto 
all the flock over which the Holy Spirit has made 
you overseers, to feed the church of God, which 
he hath purchased with his own blood. 

These things write I unto you, . . . that 
thou mayest know how thou oughtest to behave 
thyself in the house of God, which is the church 
of the living God, the pillar and ground of the 
truth. 

I am Alpha and Omega, the first and the last, 
and what thou seest write in a book, and send it 
unto the seven churches. . . . He that hath 
an ear let him hear what the Spirit saith unto the 
churches. 

These are commanding and even august words. 
They have the stamp and authority of him who 
liveth and was dead, who holdeth the seven stars 
in his right hand, and walketh in the midst of the 
seven golden candlesticks. There is no reason 
why these words of scripture should not apply to 
you and to the church of your membership. 
They are full of meaning and responsibility for 
members in their relation to the church, and for 
the church in its relation to the members both as 
individuals and in the aggregate of its member- 
ship. Transferring the emphasis from Ephesus 
to a specific church of today like the one in which 
you hold membership, we may follow these words 
as guide and standard to determine what that 



THE CHURCH OF YOUR MEMBERSHIP 197 

church should be in its modern environment and 
with its modern problems. 

(i) In relation to its officers and members, 
to its organic government and the administration 
of its affairs. This is simple but basal to all else. 
Take heed to thyself ; take heed to yourselves ; 
the many are wrought into one, while each re- 
tains his individual person and place; all on the 
same basis, all dealt with in a uniform way; all 
equal and co-equal with one another, with be- 
havior becoming those who have in hand the 
management of the affairs in the house of God ; 
and all, too, under the Holy Spirit who dwells 
within the church as a body, renewing and guid- 
ing, endowing and enriching; the simplest of all 
organizations and yet the most effective, choos- 
ing its own officers and directing its ow^n officials, 
whether pastor or deacon, and seeking always 
the honor and glory of its one sovereign head, in 
loyalty and devotion to the Lord Jesus Christ. 

(2) In relation to God. The church of God, 
which he purchased with his own blood in the 
person of his Son when dying on the cross; the 
church of the living God — the organic body in 
which the Spirit of God is active and powerful ; 
the house of God — the inward and invisible, find 
expression here in the outward and visible ; the 
house standing for the body that worships within ; 
and the body of believers standing for the unseen 
kingdom — the simplest expression of the might- 



198 OUR CHURCH LIFE 

iest and most glorious reality. This is the basal 
element in church character, the universal and 
supreme standard for its testing and measure- 
ment. 

(3) Its relation to doctrine. What it be- 
lieves and teaches — ^the pillar and ground of the 
truth. The truth equals the truth as it is in 
Jesus — the doctrines of the gospel. The church 
is made custodian of the gospel, and is entrusted 
with giving its facts to the world with what these 
facts mean in the way of doctrine. The falling 
apple, for illustration, was fact in nature, but the 
mighty law of gravitation was its truth — the 
meaning of the falling — in the system of the uni- 
verse ; the death of Jesus was fact in history, but 
its meaning or doctrine is the atonement which 
came by blood. The church holds within itself 
as its entrustment the purchase price both of its 
own making and of human redemption. The 
church of which you are a member, like the 
church of the New Testament, stands for doc- 
trine — the doctrines of the New Testament — the 
doctrines of the grace of God. It makes a tremen- 
dous difference as to the doctrine which a church 
holds and gives out to the world. Take heed 
unto thy doctrine. 

(4) The relation which the church holds to 
the community — to government, whether city or 
national. This, too, is of great importance. It 
shows what a church is, and opens the way for 



THE CHURCH OF YOUR MEMBERSHIP 199 

the fulfillment of its mission. The church — your 
church through its members and its aggregate 
membership as a body — must never fail of this. 
It is the light of the world, the salt of the earth, 
a blessing always to municipality and common- 
wealth — saving the nation by saving men. 

This outline as a brief unfolding of the scrip- 
tures quoted above, represents in a moderate way 
what the church was in the city of Ephesus — a 
church complete and independent, operating its 
own affairs within itself, standing for God, for 
Christ, and for the doctrines of the gospel. It 
shows the character of that church and the ele- 
ments of its power, together with the lines of its 
activity and operation. Quietly but powerfully 
it wrought, with its influence permeating the city 
life and undermining the mighty reign of gods 
and goddesses, until the business of making idols 
was gone, or about going, and the great traffic 
itself was brought into disrepute, and even the 
great goddess Diana was about to lose her 
prestige. It was a struggle between church and 
temple, with the gospel coming into the ascen- 
dency. 

This serves as a standard as to what should 
be the church of today, the church of which you 
are a member, and points out clearly what must 
be the elements in which there should be the 
training and care of its membership. If the 
church is fo have a membership of power it 



200 OUR CHURCH LIFE 

must come through training ; and this training is 
the business of the church itself, each church 
training its own members, and cannot be en- 
trusted to another — though in many ways help 
may be called in from the outside from those of 
like spirit and purpose. This is basal and impera- 
tive, essential alike to the highest attainment in 
church character, and to the fulfillment of the 
lofty task to which it is called in the world. God 
has wonderfully endowed and equipped the 
church to this very end, as the human body that 
converts bread and meat into bone and muscle, 
or the great oak whose every leaf is a lung and 
whose roots draw up nourishment from the great 
depths of the earth, and yet for itself builds within, 
making fibre and bark, growing in stature and 
strength. It is with the church to make of 
itself a glorious structure for the King, a fit 
temple for his indwelling. 

A CONVERTED MEMBERSHIP NECESSARY. 

The church, in order to the training of 
its members, must maintain the principle and 
policy of a converted membership — receiving as 
members only those who have made public pro- 
fession of faith in Christ as their personal 
Saviour. For only those who have an experience 
of grace can be cultivated in the fruit of the 
Spirit ; only those with a Christian experience can 
be trained in Christian character and in the 



THE CHURCH OF YOUR MEMBERSHIP 201 

richness of Christian service. This is funda- 
mental and as fixed as any law in the physical 
world. Things are trained and grow along the 
line of their nature, and bear fruit after their 
kind. Only the new heart can be trained in the 
line and fruit-bearing of the new heart. 

Church culture is a term just now coming into 
use among us, and stands for real need and 
promises large possibilities. Why not this for 
renewed hearts, as well as culture of the field, or 
the culture of the flower garden in beauty and 
richness, or the growing of the vineyard, or the 
training of the vine to fullness of fruit bearing? 
There are certain fundamental laws which are 
common in both spheres and which will yield as 
much in the church as in the field. Church cul- 
ture is in a sense self-culture. The training of 
its members is largely self-training, as has been 
said ; the church sets itself to the training of its 
members, to the strengthening and enriching of 
its membership in the aggregate. But there must 
first be the Christian, else there can be no Christian 
culture, and there can be no coming to the full 
stature of manhood in Christ Jesus, with the indi- 
vidual until there first be the birth of the Spirit, 
or with the church unless there first be the 
membership of those whose hearts are renewed 
in the regenerating grace of God's Spirit. Men 
can be grown only from children ; "you cannot 
gather grapes of thorns ; or figs of thistles ;" the 



202 OUR CHURCH LIFE 

Christian character and life come only with the 
Christian; and church culture and training re- 
quire the regenerated membership, as God has 
emphasized in many ways. 

In training its membership, whether as indi- 
viduals or in the aggregate, the church needs 
for itself at least a three-fold emphasis and a 
three-fold culture, viz., in character, doctrine and 
service. These three are closely related and 
largely interdependent. Taken together they 
make the member what he should be in his church 
life; and taken together again in the aggregate 
membership, they make the church what it 
should be in spiritual life, doctrinal character, and 
in its active ministries — cultured in Christ Jesus, 
trained for God in the line of his purpose and for 
the fulfillment of its mission in the world. Surely 
this is a great task, and lays upon the church 
itself tremendous responsibilities and opens to 
the future a large and glorious usefulness. 

Church doctrine, the training in church doc- 
trine, deserves and requires all possible empha- 
sis, if it be the New Testament doctrine. The 
church is here for that very purpose ; that in part 
at least is the essential business of the church, 
also its strength, and gives to the church definite 
meaning and teaching power. All that was said 
in the preceding chapter concerning doctrine in 
relation to the individual, should be said with 
increased emphasis for doctrines — the doctrines 



THE CHURCH OF YOUR MEMBERSHIP 203 

of the gospel — in relation to the church as a body, 
and in the training of its membership. What the 
church stands for in doctrine is the test of its 
character, a measurement of its worth as a 
mouthpiece for God, and in bearing witness for 
his grace in Christ Jesus. A church which 
stands for ''nothing in particular," as with an 
individual, has nothing in particular to stand 
for, is without doctrinal character among men, 
and has no mission in the world. It is like the 
chaff before the wind or floating trash on the 
sea. 

The church of which you are a member neces- 
sarily finds its essential self in its doctrinal char- 
acter, for here you come upon its very life and 
heart and power. As with the one member so 
with the church in the aggregate of members — 
and even more powerfully — the doctrine is the 
metal in the blood, the iron and granite in the 
great structure. What is it that makes the red 
rose red as it blooms in your garden? What is 
it that gives the dogfennel the odor of that weed 
in the field? It is that indescribable something 
which by strange process enters into the very life, 
flows through their very veins, and shows in 
stalk and fibre, in color and fragrance, making 
one flower to differ from another flower in both 
field and garden. So it is with doctrine in the 
church of Christ, gives it doctrinal character, 
gives it a color and beauty all its own, enriches 



204 OUR CHURCH LIFE 

its flavor and fragrance, and gives it inner 
strength and withstanding power — in the one 
case like the rose in the garden, in the other like 
the giant oak in the forest. Doctrinal character 
means doctrinal power, and where there is doc- 
trinal power in the gospel of the grace of God, 
there is also efficiency in the building of his king- 
dom among men. 

CHOOSING ITS AGENCIES FOR TRAINING. 

It is with the church to choose its agencies and 
methods for training its membership. It has 
both privilege and obligation to organize its own 
forces within itself for greater efficiency in the 
kingdom of Christ. The question of method is 
optional, but the doing of the thing is imperative. 
Fields and flower gardens yield the best returns 
when best cultivated, and this again calls for the 
best implements and the best approved methods. 
There must be training in the church if the great- 
est and best attainments come; the church itself 
must train its members for God, and so momen- 
tous and important is the undertaking that the 
best members may well afford to give their best 
energies for devising the best methods — and even 
they themselves will reap largely from such 
efforts for general betterment. 

The churches themselves have been very slow 
sometimes in making this provision for self-im- 
provement and greater efficiency; sometimes not 



THE CHURCH OF YOUR MEMBERSHIP 205 

even giving recognition or thought to the need, 
or possibilities, or obHgation — failing to see their 
high mission or to hear God's call for the rising 
opportunity of a new hour. It is a sad fact that 
many of the great movements for the kingdom of 
Christ were begun and carried forward, not by 
churches as such, but by a few members of the 
church, who, working patiently and faithfully, 
came finally to enlist the church for its further- 
ance. Churches, like persons and nations, may 
fail to see their day, or hear when God is calling 
to new and larger things. 

It was so with modren missions. Carey, 
though stirred within himself with the Spirit of 
God, could yet get no following, and even met with 
opposition in his purpose to evangelize the world 
— as if the church had any other business, or 
God any other plan for making known the gospel 
of his grace. It w^as so also with the Sunday 
school ; within the easy memory of men still 
living churches voted to tolerate the new move- 
ment, and to allow some of the members to use 
the house of worship for such schools in the 
teaching of God's word. It is a fearful thought 
and fact that a church, the noblest of all organiza- 
tions in its nature and purpose, may yet, like field 
and garden, go utterly to waste for failure to do 
what God intended should be done. 

The same course has followed also, as a thing 
still not worked out among us, concerning Chris- 



206 OUR CHURCH LIFE 

tian education, and the training of young people 
in our churches. But it is coming to pass with 
these movements as with the others ; and yet still 
others will come in the forward movement of the 
kingdom of God. At the first a few members 
gave themselves to these objects, and finally 
churches, as such, were enlisted, and set heart 
and hand to make good the purpose of its being. 
Once when pastor I proposed a special work for 
the young people in the church, but the deacons 
deemed it not wise. I submitted, but said, very 
well, brethren, and now, leaving this method 
aside, what will you do or propose for the train- 
ing of our membership ? And that is the impera- 
tive question in the churches of today, and must 
be answered before God. Will the clock strike 
twelve and leave the question unanswered? 

I am pleading with the church and for the 
church, the specific church of which you are a 
member and for which you are largely responsi- 
ble. It is an effort to magnify the church in the 
mission which it was set and sent to do, to have 
it come to its own in privilege, power and bless- 
ing. The waste places will bloom as the garden 
of the Lord, and in fields now barren there will 
be the golden harvest, and the joyous song of 
the reapers as they gather in the sheaves. A 
golden day of serving and seed sowing in the 
church will surely bring a glad and golden day 
of gracious ingathering. 



THE CHURCH OF YOUR MEMBERSHIP 207 

It is in mind and heart to mention here, with 
strong and specific emphasis, three agencies or 
methods which the church can use within itself 
and of itself, for the training of its membership 
in greater efficiency, viz., the Sunday school, the 
B. Y. P. U. and the Laymen's Movement. The 
first is older, of more general use and has come 
to its place of power; the second is slowly but 
surely coming into use, and showing itself well 
adapted as a church agency for church culture; 
while the Laymen's Movement is but starting 
with men as church members feeling themselves 
called of God to high purpose, showing their own 
membership worth while, and making their own 
church mighty for God in the world's redemption. 

Sunday school and B. Y. P. U. training join 
in one purpose, as a joint church effort to make 
better members and a better church condition. 
In both the teaching function of the church is 
emphasized for the furtherance and fulfillment of 
the Christian's program; the one in teaching the 
word of God, the other for teaching church doc- 
trine and training in church service, but both for 
the enrichment of the spiritual life of its mem- 
bers ; both also aiming to make the members 
more efficient in their church life, more compe- 
tent, active and true in the management of the 
aft'airs and in the care of "the house of God," 
which is the church of the living God, the pillar 
and ground of the truth. 



208 OUR CHURCH LIFE 

THE PASTOR IN LEADERSHIP. 

In the matter of church training, the pastor 
holds the place of leadership, as a place of honor 
and responsibility. In the organic life of the 
church as Christ established it in the world, this 
is his place by divine appointment. This is his 
office, with its two-fold function of preaching 
and teaching, of feeding and caring for the flock, 
''the church of God which he hath purchased 
with his own blood.'' 

But specifically and with a particular church 
the pastor comes to his high office first by the 
choice and voluntary vote of the church, and 
second by his voluntary acceptance of the pastor- 
ate. It is a question of serious moment and 
must find settlement between him and the church 
— a solemn, sacred trust offered and accepted. It 
is not to be governed or guided or interfered 
with by anyone on the outside, whether Confer- 
ence, or Bishop, or College of Bishops. It is the 
sovereign act of an independent church, seeking 
divine guidance, and choosing a pastor in the 
fear of God as leader in its service and efforts for 
the kingdom. It is a severe moment for a 
church, and they should seek such a pastor as 
will come to them as one sent of God and in the 
fullness of the blessing of the gospel of Christ. 

But while a great honor, the highest honor 
indeed among men, this office in the church im- 



! 



THE CHURCH OF YOUR MEMBERSHIP 209 

poses a responsibility and care that might well 
make angels hesitate ; and surely it should be 
accepted only in obedience to God's call. God 
chooses men for fields and fields for men, and 
the pastor comes to his ofiice as the anointed of 
the Lord. 

'Tis not a cause of small import, 

The pastor's care demands ; 
But what might fill an angel's heart. 

And filled a Saviour's hands. 

Being intrusted with such a charge, the pastor 
comes to it called of God, not to lord it over God's 
heritage, but to serve in his strength for leader- 
ship in the church for larger things. His minis- 
trations in the pulpit, his care for souls among 
his people, his organizing the force for better 
service, his training of the membership in char- 
acter, doctrine and church life — these are the 
lines of his operation as he leads his people for 
the furtherance of the gospel and the building of 
the kingdom. The church in the exercise of its 
own choice has set him for its leader in teaching 
and training, and his leadership for God will be 
for him as a crown of glory. 

Whatsoever a church sows, that shall the 
church also reap ; this law so mighty and inevit- 
able in the kingdom of nature, stands fast also 
in the kingdom of grace — alike for the one and 
for the many. Neglect, and indifference and 
failure in teaching and training will surely bring 

14 



210 OUR CHURCH LIFE 

forth fruit after its kind. Church cuhure, train- 
ing in character, doctrine and service will give 
everlasting life in the church — in the church of 
your membership, with every increasing power 
for the fulfillment of its mission in the world. 
A better church membership will surely give a 
better church life to you and others ; and this in 
turn will mean a fresh coronation for the King 
in Zion and more joy for his people. 



CHAPTER XIII. 
THE CHURCH AND THE COMMONWEALTH. 

/^ HRISTIAN citizenship is possible in any 
^^ form of human government, and is always 
for the highest common good. A Christian mon- 
archy, even, with a Christian monarch who is 
godfearing and upright, would be the best pos- 
sible monarchy; a Christian republic whose peo- 
ple fear the Lord and seek after righteousness, 
puts honor upon the individual and has its corona- 
tion for manhood. The followers of Christ have 
a message for every people, a mission wuth all 
nations, a commission to the whole world. And 
wherever they go, whether as individuals or in 
church organization and life, they are under this 
high mandate : "Render unto Caesar the things 
that are Caesar's, and unto God the things that 
are God's." His kingdom, he declares in the 
presence of all governments, is not of this world 
in origin, kind or character; and the church is to 
preach the gospel of his kingdom among all 
nations ; and the kingdoms of this world shall 
become the kingdom of our Lord and of his 
Christ — not however "by might or by power," 
saith the Lord, but by his Spirit. 

(211) 



212 OUR CHURCH LIFE 

The commonwealth as a form of human gov- 
ernment is a great and noble word. It means 
a state — a body politic consisting of men, united 
by contact and tacit agreement under one form 
of government and system of laws. The term 
applies to governments which are free and popu- 
lar — for example, our federal commonwealth, or 
the several commonwealths of the republic — at 
least in theory. The word signifies common 
well-being and happiness, and marks a free peo- 
ple in the exercise of self-government and in 
seeking a common good — ^individual matching 
individual, and individuals wrought into one, 
uniting and seeking the highest direction of pub- 
lic affairs. Although largely ideal, this is yet 
the commonwealth, and worthy of our noblest 
ambition as a free people in a free republic. 

In thought and discussion we must get back 
to fundamentals, whether in morals and govern- 
ment, or in religion and church life. We need 
to discriminate where things differ, to hold fast 
that which is good, to keep things in proper rela- 
tion, to maintain the faithful working of princi- 
ples, and always and everywhere to make impera- 
tive that which is right. There are axioms in 
morals as well as in mathematics, in religion as 
well as in right forms and rules of government. 
In his remarkable book, 'The Axioms of Relig- 
ion," President Mullins of the Southern Baptist 
Theological Seminary has set out with masterful 



i\ 



CHURCH AND COMMONWEALTH 213 

clearness and power six fundamental principles, 
as follows : 

1. The theological axiom: The holy and 
loving God has a right to be sovereign. 

2. The religious axiom : All souls have an 
equal right of direct access to God. 

3. The ecclesiastical axiom : All believers 
have a right to equal privileges in the church. 

4. The moral axiom : To be responsible man 
must be free. 

5. The religio-civic axiom: A free church 
in a free state. 

6. The social axiom : Love your neighbor as 
yourself. 

A first truth is still a first truth, whether in 
the science of mathematics or politics, whether 
in the science of morals or religion, or in the 
organic system and life of Christianit}'. And 
first truth must always match and articulate with 
first truth. There can be no discord or disagree- 
ment in first principles. Let no one be afraid to 
hew to the line or follow in their working — only 
let him be sure that they are true and funda- 
mental, for their ultimate end is the triumph of 
right among men, and of righteousness toward 
God. And righteousness never fails to exalt 
people. 

THE PRINCIPLE IX OPERATION. 

A Baptist church in a commonwealth is a 
free church in a free state. This is assertive of 



214 OUR CHURCH LIFE 

the principle and policy of our people, but not 
intended to be restrictive or discriminative 
against others. It expresses the fundamental 
conception of religious liberty, the entire separa- 
tion of "Church and State." This is the condi- 
tion now prevalent in this republic, and through- 
out its several commonwealths. This principle 
and policy, indeed, are now so common, as a right 
in every home and in every heart, that the Ameri- 
can citizen forgets its worth and the struggle it 
has caused. It came to our country and day as 
a distinct conquest from one of the fiercest con- 
flicts of history — a conflict of inexpressible suf- 
fering, building martyrs' fires as occasion came, 
and making the pages of history red in the blood 
of the saints. We have religious liberty, there- 
fore, as a priceless boon and heritage from our 
fathers. Men have died for it willingly, even 
joyously, and yet as martyrs. But today the 
church of Christ is free in a free commonwealth. 
Wherever the stars and stripes wave as the 
symbol of freedom and the flag of a free people, 
there men worship God according to the dictates 
of their own conscience, under their own vine and 
fig tree. 

This is certainly the theory of our govern- 
ment, guaranteed both by the federal constitution 
and the constitution of its several states. It is 
the solemn duty of every American citizen to 
preserve this principle inviolate, with no infringe- 



CHURCH AND COMMONWEALTH 215 

ment upon the policy, to give it a world-wide mis- 
sion, and to transmit it to their children and to 
their children's children. The free church means 
the freedom of the people; any restriction of 
churches in their individual capacity or work, if 
not criminal, is restriction of the liberty of the 
people. The loss or abridgement of religious 
liberty is almost sure to be followed by abridge- 
ment and the final loss of civil liberty. No man, 
or set of men, whether "Church or State," have a 
right to tolerate in religion. Toleration is not 
freedom, and all men have a right to freedom — 
equally free, " a free church in a free state." 

The very words in the combination, "Church 
and State," are much overworked in our modern 
literature. They are a misnomer, out of date, 
archaic, untrue, and should speedily become obso- 
lete. They do not apply to our times or country, 
nor to our government, either federal, state or 
municipal. They do not apply to Baptists, nor 
to other denominations, not even to those who 
still hold something of "The Church" idea — for 
even they do not use the word in the old sense. 
In their original use, the state was the Roman 
Empire and The Church was the Roman Catholic 
Church. This is the genesis of the phrase and 
its genius, and it is difficult even now to get away 
from that first significance of the words. And 
yet "The Church," as the phrase was first used, 
and even as it is sometimes used now, though 



216 OUR CHURCH LIFE 

in modified sense, has no place on American soil 
or in American institutions. Our condition of 
government and religion is a free church in a 
free state, the embodiment of a free people, and 
serving the interest of a free people for their 
highest good. 

There is no such thing now as Church and 
State, as these words were first used and main- 
tained for centuries, and are still maintained in 
some places. Such a thing in this country is in- 
compatible and impossible. Our country is a 
country of freedom ; but that whole system was a 
system of bondage and slavery, sometimes the 
most oppressive tyranny. It is contrary to the 
Federal Constitution, also to several, if not all, 
of the State Constitutions, contrary also to the 
genius of our free institutions. The ''Church 
and State" idea is contrary to all the principles 
of the New Testament, to all the teaching of 
Christ and his apostles; and is impossible with 
those principles as interpreted by our Baptist 
people. It is in opposition to their idea of the 
local church in its own sovereign and independent 
character, its nature and mission. The basal 
idea of the New Testament which we insist upon 
is "A free church in a free state." They have 
great and common interest between them, but 
with no possible point of contact, and no point of 
necessary conflict. The New Testament way is 
the way of freedom, and should hold its place 



CHURCH AND COMMONWEALTH 217 

among us as the best way, the highest ideal in 
all human government. 

MORE JUST CONCEPTION. 

As a substitute for the words, Church and 
State, I venture to offer the words at the heading 
of this chapter — the church and the common- 
wealth. They are truer words, nearer to the 
heart of things, and a better interpretation of 
church ministry, and of the noble fruitage which 
comes from right and righteousness in human 
government. The words themselves are better, 
while the conditions for which they stand are out 
of all comparison because of their own noble 
merit. American citizenship in its theory and 
practice is unique among the nations of the worlds 
It may give the highest type of Christian citizen- 
ship, as it may also give the finest type of Chris- 
tian civilization. And this is the product of a 
free church in the commonwealth ; the seed has 
come to its fruitage and ripeness, without the 
curse or blight or restriction of ''Church and 
State." It is a wonderful thing to have gotten 
free — like Simon Peter brought out from chains 
and bondage, through the prison gates out into 
the open — and freedom is rich in the well-being 
and happiness of a great people. 

The theory and ideal are well-nigh perfect, 
while its practical worth and working depends 
solely upon the character and conduct of our 



218 OUR CHURCH LIFE 

people. And for this reason the welfare and even 
safety of the republic, is largely in the forces 
which make for good character in its citizens, and 
for good morals and right living in its citizenship. 
Self-government is inherent in freedom, but the 
practical worth and working of self-government, 
and even of freedom itself, depends on the char- 
acter and conduct of the free. No man is really 
free except as he exercises his liberty in due 
regard for the rights of others. Individual rights 
have their abridgement, or rather their conver- 
gence and consequent enlargement, in the public 
weal — the largest good for the largest number. 
Government in its highest form and practical 
worth, is at last government "of the people, by 
the people, and for the people." And the highest 
ideal in American citizenship will come from the 
''enlightenment, enlistment, and enlargement" of 
the American people. And this will come only 
as a free church is operative in a free common- 
wealth — not from education per se, for that may 
be ungodly and deadly, but Christiaji education 
in the highest and noblest sense. This results 
from a free church as a blessed and swift evangel 
in the commonwealth. 

Citizenship, therefore, though the very life 
and character of the commonwealth, is yet varia- 
ble in quantity and quality. Its gradations and 
wide possibilities up and down the schedule — 
from best to worst and from worst to best — are 



CHURCH AND COMMONWEALTH 219 

enough to startle and awaken the greatest con- 
cern. What will a man do with himself, what 
will a free people do with themselves — these are 
basal questions, and their answer almost inevit- 
ably mark and make the destiny of our repub- 
lic. A good citizen is the chief asset in a free 
government — good in character and life, in 
strength and royalty of noble manhood and 
womanhood. Nothing else, however valuable 
and desirable in itself, is comparable to this, and 
whatever makes for good character with the indi- 
vidual makes for good government, for right 
building of the commonwealth, and for the 
nation's welfare. 

Precisely, also, whatever corrupts, or mars, or 
weakens character, makes a citizenship which is 
weak, incompetent, easily corrupt in morals, and 
is for the nation's undoing. Removing the foun- 
dation is more destructive than moving the pil- 
lars. Whatsoever a nation sows, that shall the 
nation also reap; whatsoever a commonwealth 
sows, that shall the commonwealth also reap ; 
even a free people will surely gather a harvest 
after the kind of their sowing. Officials in a free 
state reflect largely the character of those on 
whose franchise they come into office, A man's 
vote is the expression of his opinion, but often- 
times also the expression of his character, and is 
his highest function as a citizen in a common- 
wealth. Public office is a public trust; malfeas- 



220 OUR CHURCH LIFE 

ance and corruption in office mean mis judgment 
somewhere on the part of the people, or mis- 
management, or a radical want in the voter of 
civic righteousness — possibly all these working 
together and bearing fruit after their kind. A 
public official should never be placed beyond the 
reach and recall of the public voice. The sover- 
eign choice of a sovereign people is the voice of 
might and rule in the commonwealth, but 
whether for weal or woe, for righteousness or 
unrighteousness, depends upon the character of 
her citizens in the aggregate of her citizenship. 

THE MAKING OF CITIZENSHIP. 

The church, the home, the school, the saloon — 
these are the four forces which, more than any 
others, determine the character and life of a peo- 
ple, and consequently shape the course of the 
commonwealth. They are brought together here 
on purpose, so as to have them all within the 
one field of vision at the same time. They 
operate within the commonwealth, multiply 
themselves many times over, and each one pro 
duces after its kind in character and manhood 
in citizenship and in public weal or woe. Buti 
they do not have organic connection with the 
state, except that the saloon is under license as 
a restriction, danger signal and something of a 
safeguard. Possibly, too, some exception should 
be made of those schools which are under public 



i 



I 



CHURCH AND COMMONWEALTH 221 

control, but this is not necessary for the present, 
as the purpose here is simply to emphasize the 
school as a powerful factor in the making of 
character and citizenship. 

The school in the commonwealth, taken alone 
or in its connections, is itself of tremendous 
moment, and worthy of the best thinking of the 
best minds among us. It is fearful and makes 
one shudder to think of this great matter as the 
football of cheap politics. A comprehensive view 
will consider the question of schooling in its 
broadest sense, whether private or pubhc, 
whether by the state or in denominational schools 
— and denominational schools give secular educa- 
tion, but under religious influence. The character 
of the teacher counts mightily in his teaching, 
and makes the atmosphere of the school room. 
A master in mathematics may also be a master in 
morals, bad or good, and a person would not 
like to study Greek or recite Greek in a room 
just vacated by one who had the smallpox. A 
healthy moral atmosphere is essential to healthy 
schooling, and healthy training for the high func- 
tion and service of citizenship. Far more than 
we have come to realize, this question lies at the 
very heart of our country's welfare. There is 
need for high schooling, but high schooling does 
not come by itself, and does not per se yield its 
greatest advantage or richest and most desirable 



222 OUR CHURCH LIFE 

fruit. Largely as our schools are so our republic 
will be. 

But back of the school and the schooling, as 
the first and basal consideration, is the home and 
the commonwealth. The family came before the 
nation, and before the church, too, and is of God's 
making as his first institution. The home is the 
heart of the commonwealth; the family and the 
family life is the very life and blood of the people. 
And taint in the blood is taint everywhere, purity 
and excellence in the blood is excellence and 
strength throughout in character and manhood. 
That is the greatest commonwealth which has 
the largest number of homes and homes of the 
highest character. Water cannot rise above its 
level, nor a commonwealth above its citizenship, 
nor citizenship above the character of the people, 
nor the people themselves above their family life. 
Out of the home are the issues of life and death 
for the commonwealth. Great men were grown 
in great homes, certainly for the most part and 
as a rule. Cause and effect hold good as a law in 
mind and morals. The colonial Iiome made the 
colonial soldier and statesman, through whose 
blood and brain the colonies were wrought into 
a nation. Whatever makes for good homes will 
surely make for good government — and' con- 
versely. The failing of home goes but little in 
advance of the falling empire. This is what 
Napoleon meant when declaring that mothers 



ii 






CHURCH AND COMMONWEALTH 223 

were the nation's greatest need; and so with the 
other who said, the hand that rocks the cradle 
is the hand that rocks the world. The art of 
ho}ne making is the highest art in the nation's 
life, and good homes will make a happy and pros- 
perous people, mighty in war and glorious in 
peace. 

But what shall be said now concerning the 
saloon set in this group of four — the saloon and 
the commonwealth — the saloon in all its deadly 
works — the saloon in its terrible and inevitable 
undoing of all that is good and all that makes for 
good in the commonwealth? The saloon is both 
an institution and a business ; as an institution, the 
most dangerous and deadly ever set up among a 
free people, as a business, making money for 
many, but wretchedness, misery, sorrow and an- 
guish for the millions. None are safe, or beyond 
its awful reach, and grasp, and blighting touch. 
Some, admitting that "the saloon is evil and 
should go," yet contend that the "liquor traffic" 
might remain. But that is impossible ; the liquor 
traffic will make the saloon, for the saloon is 
essential to the liquor traffic. And it is a traffic 
that barters in high and holy things, corrupting 
all it touches and seeking to touch everything. 
No pen has yet written the record of its deadly 
work in the commonwealth, but the cry of the 
heart and home has been heard, the handwriting 
is on the wall for the saloon ; the dav of doom 



224 OUR CHURCH LIFE 

for this deadly traffic has come, and the dial plate 
on the nation's clock shows the near approach of 
high noon. May the sun stand still in the 
heavens until the overthrow and deliverance shall 
be complete, and may the ringing of the evening 
bell be the signal for freedom. 

Over against all this, the church is God's 
evangel in the commonwealth. Its voice is like 
the voice of one crying in the wilderness, and 
always crying for freedom. Its message is 
charged with the richest that God can think, and 
brings the best that God can offer. It can inake 
of the school room a mighty force for manhood ; 
it can make homes in which God's name is writ- 
ten and where his honor dwells, and where men 
grow up trained in the fear of God and in the 
love of righteousness. It works as leaven works 
until the whole is. leavened. It is God's chosen 
instrument for evangelizing the world, for saving 
the lost, for undoing the ruin which sin has 
wrought, for building his kingdom among men, 
for Christianizing the nation whose name and 
fame shall outshine the stars in the darkness or 
the splendor of the sun at noonday. 

THE BAPTISTS FOR LIBERTY. 

The church not only seeks no alliance with the 
commonwealth, but holds such alliance as con- 
trary to its spirit and genius, to its mission and 
fundamental principles. Truth and justice de- 



CHURCH AND COMMONWEALTH 225 

mands that we distinguish between "The Church" 
of history, and the church of Jesus Christ, which 
from the first until now, as an independent local 
body of Christian people, simple and spiritual in 
character and power, has been for the betterment 
of human governments wherever found. Until 
this distinction is recognized men will never see 
the place and power, the beauty and value of a 
free church in the commonwealth. 

When the world speaks or thinks of the 
church it has in mind almost invariably, not to 
say inevitably, "The Church," and this often calls 
up the past and makes the air lurid. Baptists 
stand, and have always stood, for a free church 
in a free commonwealth — directly opposite and 
antagonizing "The Church" idea, which has its 
counterpart and expression in the Roman Catho- 
lic Church. In the records of history it is "The 
Church," and not the church, which has been in 
union with the state, and seeks even now as far 
as possible, and oftentimes regardless of means, 
to master and control the commonwealth. The 
so-called religious persecutions were not the 
product of Christianity, but were contrary to its 
principles and spirit. They were not even in 
the interest of Christianity, except when Chris- 
tianity became entangled with civil powers and 
found expression in the corrupt and mongrel 
form of "The Church." 

15 



226 OUR CHURCH LIFE 

In all the long and fierce conflicts for religious 
liberty, until its finish on American soil, Baptists 
as a people were always on the side of freedom. 
They have stood always for liberty of conscience, 
for the voluntary principle in religion, for the 
inherent right of man to be free in his worship of 
God, and for his right of private judgment and 
freedom in thought and life. This has been, and 
is even to this day, the line of cleavage, of perse- 
cution and martyrdom. And our people have 
always stood as the champions of liberty, so that 
Bancroft, the historian, says, that religious liberty 
is a distinct trophy of the Baptists. 

The baptizing of infants, as one of the chief 
tenets in "The Church," has perhaps caused more 
persecution than any other one theory and prac- 
tice. But this is not strange, for infant baptism 
as doctrine and policy has within itself all the 
seed and elements of persecution — the coercive 
principle in religion, the disregard for the volun- 
tary principle and personal obligation before 
God, and for the right of private judgment. It 
involves the very idea of making Christians by 
force. And the withstanding of this made 
martyrs, and Baptist people were the victims by 
many hundreds and thousands. No people, so far 
as my information goes, were ever persecuted for 
the practice of infant baptism, but many thou- 
sands have gone to death because they would not 
baptize infant children — and that, too, when the 



CHURCH AND COMMONWEALTH 227 

rite is not even so much as mentioned in the New 
Testament. But our people fought that battle 
to the finish as a battle for liberty, and saw the 
day of triumph come. And ever in their opposi- 
tion to infant baptism heretofore and now there 
has always been the battle cry of freedom. They 
pleaded then and plead now for a free church 
in a free state, for the individual choice in relig- 
ion, forcing none but persuading all. This is the 
voice of the gospel, and has been its word and 
method from the days of John the Baptist until 
now. 

This is the underlying principle, the under- 
girding of all our free institutions. And our re- 
public, among the nations, presents as both cause 
and effect, a condition which has been declared 
impossible, namely : a sovereign church in a sov- 
ereign state — free, untrammeled, working all the 
while for public weal, and powerful in the inter- 
est of good government. The method is as 
unique as the theory is effective. The church, 
because first rendering unto God the tribute that 
is due, also renders immense tribute to Csesar — 
in its contribution of character and manhood in 
men who make and govern the commonwealth. 
These men serve the state not as members of the 
church, but as citizens of the state. Take two 
examples : 



228 OUR CHURCH LIFE 

ILLUSTRATION OF THE PRINCIPLE. 

In the early seventies the Baptists of Kentucky 
in annual session of their General Association 
met at Frankfort, the state capital. The meetings 
were held in the Hall of Representatives at the 
capitol, and P. H. Leslie, then governor of the 
state, was chosen moderator of the body, and pre- 
sided with beautiful grace and dignity. But all 
this had nothing to do with "church and state" 
in the sense usually understood. The Baptist 
house of worship was too small for the assembly, 
and the Hall of Representatives was offered and 
accepted for the purpose. Mr. Leslie, one of the 
best governors any state ever had, was a devout 
Christian and member of a Baptist church. He 
had been elected governor because of his high 
character as a citizen, and was elected moderator 
of the General Association because his brethren 
believed in him as a Christian man and a noble 
Baptist. But of course there was no official con- 
nection between the two offices : both cases rested 
on merit and worfh of character, in the one case as 
a citizen, in the other as member in a Baptist 
church. He served the commonwealth not as a 
church member, but simply as a citizen, but no 
one can define and measure the power and influ- 
ence which in his church life made his character 
and citizenship the noble and greater blessing to 
the commonwealth. 



CHURCH AND COMMONWEALTH 229 

I recently addressed the Georgia Baptist Con- 
vention with a noble array of Baptist laymen on 
the platform. Among them were three men, two 
of whom had served the great state as governor, 
and the other was governor-elect. They came 
to that high office of state not as church members, 
but as citizens, and yet in the character and man- 
hood which rooted themselves back in Christian 
homes, and in the training and influence of church 
life. It is so throughout the country. Christian 
men, both preachers and laymen, are yet citizens, 
and act in public affairs and cast their votes at the 
ballot box as members of the commonwealth with 
equal rights and responsibilities. 

Their character and manhood make for civic 
righteousness and are a mighty asset in the 
wealth of the state. There is something funda- 
mentally wrong, when in the halls of legislation 
men can declare that there is no room in Ameri- 
can politics for the Ten Commandments, and that 
''the state cannot legislate on moral questions." 
It is false both in theory and in fact, as has been 
shown again and again in the federal govern- 
ment and in the several commonwealths. By in- 
herent right and necessity of self-protection the 
state has quarantined against disease for the pro- 
tection of the people. So also must it protect the 
citizen and his home from bad morals and the 
things which make for bad morals. Otherwise 
you abridge the function of government and 



230 OUR CHURCH LIFE 

take away one of its chief elements of strength 
for pubHc good. But this in no sense violates 
the principle of religious liberty or the policy of 
separation between the church and the common- 
wealth. State sovereignty is at its best when pre- 
cluding bad morals, and prohibiting things which 
corrupt the body politic in corrupting the people. 
Germany's great idea of citizenship, as re- 
ported to us across the waters, is threefold — 
''God-fearing, patriotic, self-supporting." A 
great business man at the head of one of the 
largest shoe firms of the world makes bold to 
hang out his motto : ''God, family, shoes," and 
so conducts his business upon this great three- 
fold principle. As a nation we discard Germany's 
method of Church and State, but the ideal of 
that great nation is worthy the noblest ambition 
and endeavor of the American Republic. The 
nearer we can approach to that ideal as a people, 
both in private and public life, the better it will 
be for the commonwealth. A God-fearing people 
make for righteousness, which always exalteth a 
nation ; a patriotic people make for national 
solidarity and strength ; a self-supporting people 
will make good homes, with happy and prosperous 
conditions. These three words and these quali- 
ties of citizenship stand apart, as the finest ex- 
pression of the basal elements for the welfare and 
happiness of our people — God-fearing, patriotic, 
self-supporting. 



CHURCH AND COMMONWEALTH 231 

If these be forgotten, or if their order be 
changed, then as a people we have forgotten the 
rock from which we were hewn, and have failed 
to lift up our eyes to the hills whence cometh our 
help. God has written it large in the funda- 
mental principles of his word, and in the history 
of nations, that his plan for human government 
everywhere, is a free church in a free common- 
wealth, and that righteousness exalteth a nation. 



CHAPTER XIV. 
CHURCH LIFE AND CHURCH LOYALTY. 

WE begin here to gather up and press with 
emphasis the things which have been 
written in the preceding chapters. The sum total 
of all is, Loyalty to your church in your life 
among men. Church life is serving God on 
God's plan; church loyalty is faithful adherence 
to God's purpose as expressed in his word. It is 
the life of those who are in Christ Jesus, and 
whose walk is the walk with God. Their mem- 
bership in the church of Christ has in it the ties 
of kinship with him, and the bond of brotherhood 
through faith in him. And their loyalty is the 
loyalty of love, of devotion, of service, of being 
true to the King. And their service is the giving 
of themselves with talents and time and opportu- 
nity, to doing the things which the relation and 
the situation require. However great one is in 
the affairs of life, he should be as great or greater 
in his service for Christ and his church. 

It has been taken for granted throughout the 
preceding pages that no one will confuse the 
church loyalty which we are advocating and seek- 
ing to stimulate, with the "Church authority" 
claimed and maintained in the Roman Catholic 

(283) 



CHURCH LIFE AND CHURCH LOYALTY 233 

Church. The one is the largest freedom, making 
its own choice in the highway of noble living ; the 
other is slavery and bondage of soul, with blind 
adherence to rules and regulations, a slavish obe- 
dience to "the authority of The Church" — a bond- 
age of soul from birth and sometimes even before, 
and reaching on beyond death and "the fires of 
purgatory." What we seek and urge here has no 
kinship with that, and even the words "church 
authority" have been purposely avoided, as having 
in them much of evil with little of good. 

RIGHTFUL RECOGXITIOX OF AUTHORITY. 

And yet we must keep in mind that there is an 
authority to be exercised by the church within 
itself, and to be recognized and fostered among 
the members. The church, as a complete body in 
itself, is self-governing by divine appointment — a 
self-imposed government with voluntary and self- 
regulating energy and force for its own better- 
ment. Freedom does not mean absence of gov- 
ernment exercise of authority, but quite the con- 
trary, for that would mean anarchy and the un- 
doing of God's plan and purpose. The highest 
freedom in the church, as everywhere else, comes 
from obedience to law. The matter of church 
discipline, for example, whether corrective or 
cultural, with all its difficult and delicate phases 
and imperative importance, is committed to the 
church — as is true concerning the management 



234 OUR CHURCH LIFE 

and direction of all its own affairs. This is an 
obligation with which the church is entrusted as 
a body for self-government in its own behalf, and 
for the glory of God. 

That final and even august word from the 
Master must impress every devout heart with the 
majesty of the church as he sees it, and was in- 
tended for self-governing authority — tell it to the 
church; of course he meant the local individual 
church as the body to be communicated with. If 
thy brother should trespass against thee, go and 
tell him his fault between thee and him alone ; if 
he shall hear thee thou hast gained thy brother. 
If he will not hear thee, then take with thee one 
or two more; "if he shall neglect to hear them, 
tell it unto the church ; but if he neglects to hear 
the church, let him be unto thee as a heathen man 
and a publican. Verily I say unto you. Whatso- 
ever ye shall bind on earth, shall be bound in 
heaven, and whatsoever ye shall loose on earth 
shall be loosed in heaven." Rome overwrought 
these mighty words in a fearful way ; but have we 
not underrated their significance and majesty, and 
so failed in the exalted conception which Jesus 
gave of his church and its noble mission. 

Authority of this kind in the church is neces- 
sary, and is based upon the very idea and purpose 
of its membership. It cannot extend to those on 
the outside, nor is it to be hampered or in any 
wise meddled with by those who are not of its 



CHURCH LIFE AND CHURCH LOYALTY 235 

membership. It shows, further the sovereignty 
of the church within itself, and its exalted nature 
and mission. It is a discipline of affectionate 
care, and the government and exercise of author- 
ity in a brotherhood of the noblest rank. And 
the recognition of this authority, divinely given 
and required, must always hold a high place in 
the best order of church life both for the individ- 
ual member and for the body as a whole. Its 
cultivation will bring to the membership a keen 
and affectionate sense of church obligation, coun- 
teracting the feeling that each member is a law 
unto himself, and emphasizing that each member 
is due his allegiance to the church as a matter of 
conscience and conviction. It is the allegiance 
which one member owes to another, and which 
each one owes to the church as the embodiment 
of many members in one body. It is an obligation 
of high and helpful and joyous character ; if dis- 
regarded and this high claim is set at naught, 
there will surely follow the marring and the weak- 
ening in our church life, and will do harm to the 
cause at large. 

But loyalty is not bondage, rather the noblest 
function of the soul. Loyalty of brotherhood, 
loyalty to marriage vows, loyalty to the oath of 
office, to comradeship, to great trusts which have 
been committed to us, loyalty to the church of 
which we are members, and to those who are 
members with us, and above all, to him who is our 



236 OUR CHURCH LIFE 

Lord and Saviour — there can be nothing nobler 
and more lofty and commanding in spirit and life. 
We plead not only for a free church in a free 
state, but also for a free member in a free church 
with a Bible wide open and free — ^the members all 
separate and independent, yet bound together in 
beautiful oneness by the mightiest One, and free 
in the liberty wherewith Christ maketh free. 

There is not only an open Bible, but also the 
unrestrained privilege and ever-pressing duty for 
each one to search the scriptures, to know and 
interpret their meaning for himself. Far more 
so indeed than to study the firmament and mark 
the stars in their courses. But to follow in their 
course when known is imperative ; yet this comes 
as emancipation of soul, and as leading out into 
the larger life. Loyalty which is of the essence of 
freedom, is but being true to law for love's sake, 
and finds expression in our recognition of God's 
authority in the scriptures, and in our regard for 
the exalted relation of church membership. It 
becomes, therefore, the very adornment and heroic 
strength of our church life, as well as its beauty 
and fragrance, its joy and glory. 

This is no hampered life either of soul or of 
outward walk, but rather a wide range and full- 
ness of scope. The soul is freest when in its walk 
with God and serving him in his ways. To say, 
"the chief end of man is to glorify God, and to 
enjoy him forever," is to place man at his best 



CHURCH LIFE AND CHURCH LOYALTY 237 

and in his fullest capacity. It is the same in kind 
which the angels hold in their sublime worship 
and service about the throne. The thrice holy, 
when sung here by devout hearts, is as true and 
lofty and acceptable as the music of cherubim and 
seraphim when in the ternple of the King they 
chant their everlasting song, Holy, holy, holy is 
the Lord of hosts ; the whole earth is full of his 
glory. 

man's walk with god. 

It is wonderful that man can walk in God's 
ways. But he can, and herein is his greatness 
and his kinship with God. It surely makes the 
soul tingle, to follow the devout astronomer in 
the study of the heavens, as he walks his walk 
among the stars, measuring their vast magnitude, 
tracing the pathway of their mighty sweep 
through space, and listening to the music of the 
spheres in their eternal round. But out of all 
comparison with that lofty fellowship and uplift 
of soul, is man's walk with God, made possible 
and actual through God's amazing condescension, 
love and redemptive work. 

But what is man that God should be mindful of 
him, or the Son of man that God should visit him ? 
And yet the amazing fact stands, and God is 
greatest in his grace, if the comparison can be 
ventured, and in his condescension when he comes 
down to man and communicates with man. And 



238 OUR CHURCH LIFE 

man is at his best in intellect when contemplating 
the wonderful works of God, and at his best in 
heart when in love and loyalty he walks in God's 
ways, keeps his commandments, and fulfills God's 
purpose and works out God's plan concerning 
him. 

In a true sense and in a very exalted sense, 
loyalty to God may find noble expression in loyalty 
to his church — the particular, individual church 
of which you are a member. This cannot be 
questioned, and gives to our church life a meaning 
of marvelous significance, and a rank of inexpress- 
ible honor and dignity. We must remember that 
the church is part and factor in God's plan of 
human redemption — ^the church, local and mili- 
tant, as we have it here, and as it shall become 
triumphant and glorious, without spot or wrinkle, 
or any such thing — the bride of the King in his 
infinite glory. 

When God planned, in the fullness of his love, 
to give his Son to die on the cross for man's 
redemption, he also planned in his infinite wisdom 
for the church to be purchased with his blood, 
and to become the messenger of his grace. The 
church, therefore, by his own appointment, holds 
the glorious role in the community of standing 
for God in Christ, and of witnessing for the king- 
dom of his grace among men. Hence, in the 
church may be seen the manifold wisdom of God, 
not made known in ages past, but now revealed 



CHURCH LIFE AND CHURCH LOYALTY 239 

in the gospel, and to be more wondrously dis- 
played when in the ages to come he shall show 
the exceeding riches of his grace in his kindness 
toward us in Christ Jesus. 

This view, though so exalted, is not visionary, 
but very real and practical. It gives to church 
membership the highest possible rank and dis- 
tinction, and appeals to the church member in the 
most powerful way for a godly walk and conver- 
sation in his living among men. It makes his 
church life a life for God, for Christ, for the ful- 
fillment of his great mission in the world, while he 
himself becomes at once a trophy and a herald of 
grace. This is the source of our inspiration and 
power. We have not magnified either the 
church or church membership as we should. 
Church life is the form and definite expression of 
the Christian life. The inner life shows itself in 
the outer life. What one is in his church may 
show what he is in his heart. The stream runs 
scant or flush as the fountain flows. As the 
heart enriches in Christian experience, so also the 
church life flows in greater fullness, both in the 
things which make for the church, and in things 
which look beyond for the larger furtherance of 
the gospel in the world. 

This is the basis of our plea for church loyalty 
and faithfulness in church life. It comes to be a 
very test of the genuineness of the work of grace 
in the heart, and of our loyalty to Christ himself. 



240 OUR CHURCH LIFE 

Manifestly church loyalty may apply either to the 
individual member or to the church organization 
as a whole, and indicates one's bearing for Christ 
the Lord. The two are distinct one from the 
other, and yet they easily coalesce and will not be 
considered a part. It puts great emphasis upon 
the individual member for individual loyalty, 
whose life, with others, makes the life of this 
church as well as its character, and determines 
also its conduct. A pastor having taken charge 
of a church in which there had been some dis- 
turbance, was asked by a member in a doubtful 
tone, *'Do you think you can do anything with 
this church?" He replied promptly but in a 
cheery way, 'That depends on whether I can do 
anything with you." His answer holds the key 
to the entire situation, marks the limit of a pas- 
tor's success and usefulness, shows the line of 
every church problem with its probable solution, 
and indicates the condition and outcome in church 
activities. As the individual is, so the aggregate 
membership; and the best of leaders is valuable 
only so far as his members will follow. 

THE LINES OF CHURCH LOYALTY. 

Church life surely should be characterized by 
church loyalty. Being true and faithful to the 
church calls for distinct purpose, and may have 
distinct emphasis along several lines ; ( i ) Bearing 
toward the world, as being in it, yet not of it, and 



I 



CHURCH LIFE AND CHURCH LOYALTY 241 

as a steadfast witness for Christ and his saving 
grace; (2) The management and conduct of 
church finances, as making them contribute to its 
power and efficiency; (3) As to its doctrine and 
doctrinal character, as holding the New Testa- 
ment always in the supremacy as the one sufficient 
authority; (4) Concerning the social life of the 
church, as making it a social power for Christ in 
the community; (5) Keeping inviolate church 
vows, with faithfulness in its service and enter- 
prises ; (6) As regards its cooperation with other 
churches in behalf of denominational interests and 
standing. 

This is putting the church first, and counting 
our membership a real power in the heart, and 
holding its honor and reputation as a thing worth 
while. And that again is only another way of 
saying that Christ shall reign supreme in the life, 
and shall be "magnified in our body." This is 
not calling for the impossible or the unreasonable 
in service, but it requires the heroic in purpose 
and the manly in conduct. Pass the eye back 
over the six items as listed above, and note the 
emphasis which they call for in church member- 
ship. They do not abridge, but rather enlarge 
the sphere of action, usefulness and happiness 
with one who really has it in heart to honor 
Christ and glorify him among men. If one does 
not honor the church and find it his joy and de- 
light, he is not likely to crown Christ in his 

16 



242 OUR CHURCH LIFE 

heart as his Lord and Saviour who gave himself 
for the church. 

The way of treachery is not the way of the 
followers of Christ. The heroic and true always 
command the attention and admiration of the 
world. Church membership is at once a brother- 
hood and a soldiery — the noblest brotherhood 
under the stars, and the glorious army of the 
King as soldiers of the cross. There is an alle- 
giance here between member and member, such 
as brother owes to brother, or soldier to soldier, 
while each one has within himself the honor of 
the church and the honor of the King. The 
traitor and the traitorous are despised everywhere, 
while those who are true, brave, heroic — martyrs 
if need be for the sake of honor and loyalty — 
have the world over the plaudits of men, and the 
coronation of renown in the public praise. 

On Capitol Hill, in the city of Nashville, is a 
beautiful bronze statue of heroic size, lately 
erected in memory of Sam Davis, as the recogni- 
tion of unsullied honor and undaunted faithful- 
ness. He was a young man, brought up in a 
Tennessee home not far away to the south of its 
capital city — such homes as grow manhood and 
make people great. While serving as scout in 
the Confederate Army during the Civil War, he 
was captured not far from his home within the 
Federal lines. He had in his possession valuable 
information which had been entrusted to him. 



CHURCH LIFE AND CHURCH LOYALTY 243 

and which as a scout he was bearing away to 
those whom he was serving. He was tried and 
condemned to death as a spy, notwithstanding he 
wore his suit of Confederate gray when taken 
prisoner. For special reason the Federal author- 
ities were much concerned to know how he came 
into possession of the papers, and besought him 
to betray his informer. They offered him life 
•and freedom, and repeatedly held out the prize, 
but he steadfastly refused. And to their final 
oft"er sent to him on the scaffold, he sent back his 
final answ^er, as he stood on the trap-door : 'T 
would die a thousand deaths before I would betray 
a friend." The answer will live and have the 
plaudits of succeeding generations, as the declara- 
tion of manhood that could not be purchased, of 
loyalty to country, and to friend, and to comrade- 
ship. It is said that as he was hauled away for 
burial some Federal soldiers removed their bats 
with respectful salute while the plain country 
wagon went by — typical of how the world will 
ever bear itself toward this young hero of the 
South. 

His was a noble but an earthly charge, and he 
preferred death to the betrayal of his trust. But 
what of church members who are under oath for 
the King, and who have a heavenly charge to 
keep, and are entrusted with things of eternal 
moment? Many thousands have gone to their 
death for conscience's sake, standing true to their 



244 OUR CHURCH LIFE 

VOWS of love and loyalty, and preferring death in 
any form to betrayal of their Lord or of the sacred 
trust committed to their care. Such heroism is 
worth all it costs, and is justified as the crowning 
of Christian manhood, and is the badge of royal 
distinction and renown everywhere given to 
Christian faith and faithfulness. There is no call 
for martyrs now, but there is ample room in our 
church life for the same true, heroic spirit which 
would rather die than betray. 

Am I a soldier of the cross, 

A follower of the Lamb ? 
And shall I fear to own his cause 

Or blush to speak his name? 

Sure I must fight if I would reign, 

Increase my courage, Lord ; 
I'll bear the toil, endure the pain, 

Supported bj'- thy word. 

Thy saints, in all this glorious war, 

Shall conquer though they die ; 
They view the triumph from afar, 

And seize it with their eye. 

When that illustrious day shall rise. 

And all thy armies shine, 
In robes of victory through the skies, 

The glory shall be thine. 

And yet the martial spirit which would keep 
untarnished the banner of the cross, though nobly 
heroic in every sense, is not the highest spirit nor 
the most mighty in the service of our Lord and 



CHURCH LIFE AND CHURCH LOYALTY 245 

Saviour. Church membership offers large op- 
portunity for loyalty, and puts into its appeal all 
that is noble and powerful. It may be simply 
faithfulness in attending its services and the con- 
tribution of one's presence in the assembly ; it 
may be the remaining true to Christ and his 
church without betrayal of the social life to the 
world; it may be in giving time and money and 
business management to its affairs for larger use- 
fulness ; it may be simply in holding his church 
life as the channel of his gifts and Christian activ- 
ities in doing honor to God's plan of service ; it 
may be in maintaining the doctrines and ordi- 
nances of the Lord, and the walking blameless in 
his commandments. In any or all of these one 
may show his bearing toward Christ as to whether 
he is traitorous or trustworthy. 

LOYAL IN DOCTRINE AND LIFE. 

Betrayal in doctrine is betrayal — not less so 
than when Judas kissed the lips of our Lord. It 
is fearful to see how some count doctrine as a 
matter of indifference for themselves and for 
others. False doctrine is not only dangerous for 
the character and life, but is a betrayal of the 
true. What one believes and teaches is of tre- 
mendous moment, and what bearing one gives 
toward false doctrine and false teachers is of 
deepest concern in the kingdom of God. Recall 
those stout words of the disciple of love: ''If 



246 OUR CHURCH LIFE 

there come any unto you and bring not this doc- 
trine, receive him not into your house, neither bid 
him Godspeed; for he that biddeth him God- 
speed, is partaker of his evil deeds." A man's 
doctrine may be a barrier between him and his 
fellows, may be a bar between him and even our 
hospitality; and for us to disregard it in our 
efforts to be generous, makes us sharers in the 
false teaching and its consequences, while at the 
same time we are betraying the faith. 

And the words of Paul in his heroic vehemence 
are even more stout and pungent than the words 
of John : **But though we, or an angel from 
heaven, preach any other gospel unto you, than 
that which we have preached unto you, let him be 
accursed. As we said before, so say I again, If 
any man preach any other gospel unto you than 
that ye have received, let him be accursed." And 
then the Epistle of Jude exhorts with great force, 
that we should earnestly contend for the faith 
which was once for all delivered unto the saints. 
And yet in the face of all this, men sometimes 
count doctrine not worth while, and betray their 
doctrinal trust. Loyalty in doctrine is heroism 
for all ages, and calls for the spirit of the martyr 
now as much as for any age in the world's history. 
Being true in doctrine will make for strength and 
manhood in all the walks of life, and marks the 
falling or standing character whether with the 



CHURCH LIFE AND CHURCH LOYALTY 247 

one member or with the church in its aggregate 
membership. 

More than once in the preceding chapters Saul 
of Tarsus, who became Paul the preacher and 
apostle, was referred to as the hero in suffering, 
in doctrine, in services, and in lofty purpose to 
glorify Christ and make his name and cause great 
among men. We may well pause here and recall 
his life as an illustrious example of loyalty for 
Christ and his church. We may gather up some 
of his great utterances as the words of Christian 
manhood, heroic and lofty to the highest degree : 

And now, behold, I go bound in the spirit to Jerusa- 
lem, not knowing the things that shall befall me there ; 
saive that the Holy Spirit witnesseth in every city, that 
bonds and afflictions await me. 

But none of these things move me, neither count I 
my life dear unto myself, so that I might finish my 
course with joy, and the ministry, which I received of 
the Lord Jesus, to testify the gospel of the grace of 
God. . . . What mean ye to weep and to break my 
heart ? For I am ready not to be bound only, but also 
to die at Jerusalem for the name of the Lord Jesus. 

Whereupon, O King Agrippa, I was not disobedient 
to the heavenly vision. . . . King Agrippa, believest 
thou the prophets? I know that thou believest. . . . 
I would to God, that not only thou, but all that hear 
me this day, were both almost, and altogether such as 
I am, except these bonds. 

I am now ready to be offered, and the time of my de- 
parture is at hand. I have fought a good fight, I have 
finished my course, I have kept the faith. Henceforth 
there is laid up for me a crown of righteousness, which 



248 OUR CHURCH LIFE 

the Lord, the righteous Judge, shall give me at that 
■day; and not to me only, but to all them also that love 
his appearing. 

These are glorious words, and reveal the great- 
ness of a man's inner life. They show at once 
the source of his power, and the direction of his 
purpose. He centered all in Christ, and found 
in him the mainspring of all his action. He was 
loyal to a person whom he held supreme in his 
heart; he was loyal to a doctrine because it was 
the doctrine of that person; he was loyal to a 
cause because it was the cause of that person; 
loyal to the church because it was the church of 
Christ. He had met the Lord Jesus in the way 
to Damascus ; had received his ministry from the 
Lord Jesus ; and now he was ready either to be 
bound at Jerusalem or to die for the name of the 
Lord Jesus ; and in the end, when he had finished 
his course, his crown would be a crown of right- 
eousness, and would come from the Lord the 
righteous judge. And so Christ should be mag- 
nified in his body, whether by life or by death. 

Surely there is nothing nobler than this in all 
the walks of life. It shows to this day the high- 
way of the King which is the highway to service 
and renown and coronation. At every turn in his 
life there was this one mighty power throbbing in 
his heart and compelling his life : "The love of 
Christ constraineth us." This is loyalty indeed, 
whether with that mighty man so strong in dying 



CHURCH LIFE AND CHURCH LOYALTY 249 

as a martyr dies, or in our church life when we 
live for him who loved us and gave himself for us. 
Heroism is heroism, and loyalty is loyalty, 
whether in dying or in living. To stand in our 
lot, to serve God in God's purpose, to make our 
church membership the crowning glory of our 
life, to hold our entrustment faithful unto the 
end — this is heroism, this is loyalty. It opens the 
way to the crown and the coronation, with the 
welcome plaudit of the Master: Well done, well 
done; enter thou into the joy of thy Lord. 



CHAPTER XV. 
THE ENRICHMENT OF CHURCH LIFE. 

THE word of God sets .before us high ideals 
for church Hfe and the enrichment in 
Christian character. The ideal is ever above and 
beyond, but always beckons us to something- 
higher and better — ever approaching the unap- 
proachable. The word of exhortation from the 
first until now, and always unto the end, is : 
''Grow in grace, and in the knowledge of our 
Lord and Saviour Jesus Christ, . . . that ye 
might walk worthy of the Lord, unto all pleasing, 
being fruitful in every good work, and increasing 
in the knowledge of God; strengthened with all 
might, according to his glorious power, unto all 
patience and longsuffering with joyfulness." 

These earnest and lofty words come from two 
men, Simon whose surname was Peter, and Saul 
of Tarsus who was also called Paul — men rich in 
their experience of grace, and wonderfully endued 
with thorough training and inspiration for lead- 
ership in Christian thought. They open to us im- 
mense possibilities of attainment in Christian 
character and conduct — grow in grace, says the 
one, that ye may walk worthy of the Lord, says 
the other. They set before us a standard of 

(250) 



THE ENRICHMENT OF CHURCH LIFE 251 

excellence both in what we should be and how we 
should live ; a standard so exalted as to embarrass 
us, except for the assurance of being strengthened 
with all might according to God's glorious power, 
making rich in the inner graces and fruitful of 
good works in the outer life. In their perspective 
there is the widest possible range of something 
higher to be, and something larger to do. 

Holding to their line of thought and their high 
ideal, we cannot state too strongly the importance 
of enriching the church life. This is true of the 
best, whether of the best church as a body or of 
the best individual member, and of course becomes 
more intense and more urgent as it scales down- 
ward to where the need is larger and more press- 
ing. The work being done as foreign missions 
has perhaps its greatest need in a better condition 
in the home field. Every army must keep its 
base strong, and be all the while making it 
stronger. The greatest home need, moreover, is 
a better church condition, and this means a better 
membership with a better church life — the higher 
living in a godly walk for the outer life, and a 
richer heart life in the experience of grace, in- 
creasing in the knowledge of God, and growth in 
the knowledge of the Lord Jesus Christ, unto all 
fruitfulness and joyousness. 



252 OUR CHURCH LIFE 

A COMMANDING OUTLOOK. 

This plea for a better condition must not be 
considered as either a pessimistic view or depre- 
ciation of what we now have. There is enough, 
as one looks abroad and takes the larger view, to 
make him stand erect and glorify God. The on- 
ward march of God's kingdom is either triumph- 
ant, or towards the triumphant. However the 
appearance may be as to whirlpool and eddy, the 
great sweep of the stream is to the open sea where 
there is fullness without failure. There are more 
disciples of our Lord in the world today than ever 
before in all history. The type of personal Chris- 
tian character and life, is as fine and true in every 
sense of the word as was ever found among those 
who love him, and the number of such persons is 
larger out of all comparison than in any former 
period. The martyrs could easily be counted 
now by thousands and hundreds of thousands, if 
there were occasion and need to seal their testi- 
mony in blood or flame. This vast host the 
world over are doing what in a sense is a mightier 
thing than even martyrdom, more noble and com- 
manding than even dying for their Lord ; they 
are living for him — giving themselves to him and 
their lives to his service, with whatever they have 
of time, and money, and position, personal char- 
acter and influence. He is theirs in great full- 
ness of saving grace ; they are his with undivided 



THE ENRICHMENT OF CHURCH LIFE 253 

heart and undivided life to his honor and glory, 
and in devotion of service for the furtherance of 
his gospel and the advancement of his kingdom 
in the world. The offsets to this, though so 
glaring as to be easily noted by anyone, yet 
serve only to make this the more marked and con- 
spicuous. "Thy kingdom come" is the prayer of 
more hearts, the aim and effort of more lives, 
than ever before since our Lord taught his dis- 
ciples to pray and issued their commission for the 
world's conquest. 

In consequence of this our Lord himself — if 
one may venture the remark and comparison — 
our Lord himself has a better hearing in the 
world, is better known, better represented and 
stands out more clearly seen, than at any former 
time — the King of kings and the Prince of glory. 
He is seen in the life, and teaching, and services, 
and worship of his people. More and more, as 
glory emerging from the darkness, he is coming 
out in the sight of men, and is being seen in the 
glory which he had with the Father before the 
world began. For in him, as appears more and 
more in his wondrous work of grace in the heart 
and life of men — for in him dwelleth all the full- 
ness of the Godhead bodily, and he is the head of 
all principality and power. For by him were all 
things created, that are in heaven, and that are in 
earth, visible and invisible, whether they be 
thrones, or dominions, or principalities, or pow- 



254 OUR CHURCH LIFE 

ers ; all things were created by him, and for him. 
And so he has the preeminence in all things; is 
the head of the church, and the church is his 
glory, shining in the world as the light in a dark 
place, and crowning him already as King of 
kings and Lord of lords. 

This is our inspiration in pleading for the 
enrichment of the church life, and the betterment 
of the church condition. The quickened life of 
our people in their churches within the terri- 
tory of the Southern Baptist Convention, has 
been wonderful for the last twenty-five or thirty 
years. It has come like a surging wave, gath- 
ering in volume and might as it came. The Con- 
vention was organized in 1845, to elicit, combine 
and direct the energies and benevolence of the 
denomination. It has become more and m.ort 
through the years a rallying point for the 
churches and a channel for their cooperation in 
the furtherance of the gospel of Christ, and for 
building his kingdom at home and among the 
nations of the earth. The reflex influence of this 
cooperation for growth and enrichment, has been 
most marked, beyond all expectation and compari- 
son — churches influencing churches, and making 
the Convention great in spiritual power and effi- 
ciency. And the Convention, in turn, growing 
and gathering strength as the churches have 
multiplied and increased in power, has again 
with each successive year poured the great vol- 



THE ENRICHMENT OF CHURCH LIFE 255 

ume of its cumulative life and force back into 
the churches, for their still greater enrichment 
and furtherance in all things which make for 
the coming of the kingdom. 

ENRICHMENT THROUGH CO-OPERATION. 

This cooperative spirit put into simple and 
earnest action makes enrichment in Christian 
character and service. This is true of churches 
with churches, and also of members with mem- 
bers in the aggregate of their individual church 
life. Those members who put themselves most 
thoroughly into their church life necessarily be- 
come the best members and are the most greatl}- 
enriched in life and good works. Likewise the 
churches which have put themselves most thor- 
oughly into cooperation with other churches, in 
enterprises for the furtherance of the kingdom, 
have reaped most largely of the enrichment, until 
today the churches centering their life and com- 
bining their energies in the Southern Baptist 
Convention, fairly shine in the glory of their 
Lord, being strengthened by his glorious power, 
and made to increase more and more in fruitful- 
ness and joyfulness. This is a conspicuous and 
commanding example of the wonderful power of 
cooperation for the enrichment of the church life. 
And this cooperation has gone on now for these 
years, increasing in spirit and service, while also 
there has come the correspondent increase of 



256 OUR CHURCH LIFE 

enrichment with churches and individual mem- 
bers, until the Convention itself, as the embodi- 
ment and expression of the denominational life, 
came to its recent session in Louisville with rap- 
turous and almost startling power. It surpassed 
all former sessions, in the work reported, in the 
condition of its many and mighty enterprises, in 
Its own solidarity and stately tread for forward 
movement and betterment. It was enough to 
make the angels sing ; and the hosts of our South- 
ern Zion thanked God, took courage and made a 
fresh start for larger things. 

But all this, inspiring as it is, can hardly be 
counted more than preparation. It is as one who 
looks out over his hundred-acre field where he 
has plowed and broken the earth, furrowed the 
fi'eld and planted his seed, and now sees what 
seems a barren and fruitless waste in the output 
of energy and the throwing away of seed ; but he 
waits with joyous hope for the sprouting and 
coming of the tender blade, for the growing stalk 
and the ripening ear, and for the full garner when 
the golden harvest is gathered. What a tremen- 
dous time is yet ahead of us as a people ! One 
can scarcely say which stirs the soul more pro- 
foundly, the wonderful things wrought in the 
past with all our mighty increase, or the gigantic 
tasks which confront us, if only as a people we 
can meet our responsibilities and encompass the 
opportunities into which God has brought us. 



THE ENRICHMENT OF CHURCH LIFE 257 

No people under God's stars ever saw a greater 
day. It is a time for largeness — largeness of 
soul, of hope, and outlook, of outlay, endeavor 
and pressing to the mark. Dr. Richard Fuller, 
the master of pulpit oratory, speaking before the 
Convention in the early seventies, and in a mighty 
outgo of soul with eloquence all his own, ex- 
claimed : ''When I think of what the Baptists of 
the South are doing, my soul stands erect and 
glorifies God." He must have had in mind, judg- 
ing from the statistics of that time, not so much 
the extent of their work, as their tremendous and 
heroic struggle to save their institutions, and 
to preserve indeed their own life and existence 
as a people. It was a sight to see ! as in those 
awful days of reconstruction, more terrible than 
the fearful war which had gone before, the Bap- 
tists of the South got to their feet, stood erect, 
undaunted, gathered in their might, and were 
triumphant in the most trying and pathetic period 
of all history. They gave us our day ; they died 
that we might live; we have entered into their 
labors with an enrichment that stirs our hearts 
with joy for the present and with triumhpant 
hopefulness for the future. 

But what would the great orator say today, 
could his eyes see what we see, and feel the thrill 
that tingles through the churches of our Southern 
Zion? Within the territory of the Convention 
there are more than twenty thousand Baptist 

17 



258 OUR CHURCH LIFE 

churches; they have a membership aggregating 
more than two milHon, everyone of whom some- 
where and before some Baptist church made per- 
sonal profession of reHgion. Each one of this 
mighty host professed for himself that God had 
been gracious in the forgiveness of sin, and had 
dealt with his heart in special grace, professing 
Christ as Saviour and Lord, and promising alle- 
giance to him, and in obedience to his command 
was buried with him in baptism and raised 
up again with him to walk in newness of life. 
These churches combining and cooperating in 
State Conventions are doing a glorious work in 
the several states, and have made advancement 
almost incredible to our eyes and ears, and yet 
filling our hearts with gladness. Centering and 
combining again for cooperation in the Southern 
Baptist Convention, these churches now have en- 
terprises which represent a money investment 
each year of nearly one million dollars, and which 
in their extent well-nigh girdle the world — the 
sun never sets on the dominion of Southern Bap- 
tists. Again, what would the great Fuller say 
in the mighty and august presence, into which 
God has brought us, and before this highway of 
opportunity which God has flung wide open to us 
and commanded us for a forward movement ? In 
answer, I recall the words of another great spirit 
who walked among us as a mighty seer in Israel, 
stirring our souls and pointing always to the 



THE ENRICHMEXT OF CHURCH LIFE 259 

future. A discussion was on for some forward 
movement, and some one was opposing, pleading 
what the fathers would or would not do, when 
John A. Broadus, with characteristic and start- 
ling pathos, said : ''Shame on us ! Oh, shame on 
us, if standing on our fathers' shoulders we can- 
not see further than they saw, and reach higher !" 
And, we may add, do larger things than they did. 

OBLIGATIONS ARE OPPORTUNITIES. 

Surely we need to walk humbly before the 
Lord, to take heed unto ourselves, to get back to 
the individual church as God's chosen unit of co- 
operative power, and to the individual member 
in his church life. Enrichment in the churches 
will mean enrichment to the uttermost parts of 
the earth. Separate and individualize for per- 
sonal development and responsibility ; but elicit, 
combine and direct for still mightier things in 
the kingdom of our Lord. The experiment sta- 
tions being placed by the government in different 
parts of the country, are for the enrichment of 
the soil, to beautify and increase its productive 
power. It is showing wonderful results in many 
places, and yields common good to the country at 
large with many advantages. It is the cultiva- 
tion, however, first, of the one field, and then of 
the one farm, and what is done there will have 
its influence with other fields and other farms, 
with an ever-widening and intensifying effect. 



260 OUR CHURCH LIFE 

Something of this kind has been going on for 
years with our people, members with members, 
and churches with churches. And we are in a 
glorious time — at once a season of golden harvest, 
and a season of fresh seed-sowing for a richer 
fullness in the future. The sower and the reaper 
crowd hard upon each other, and there is an open 
track between the field and the barn. 

The tremendous obligations of the hour are 
but wonderful opportunities, as large as God's 
call and promise can make them. We must turn 
all our forces for making the present yield more 
largely in the future. This is true, whether we 
think of member or members, of church or 
churches. The enrichment of heart life will en- 
rich the church life; for the one is but the ex- 
pression of the other, the one being the inner 
fountain while the other is the outward flow. 
Thus it is with the individual member, so also 
with the church as a body in the aggregate of its 
membership. And this again contemplates what 
is done, first of all in the heart, to deepen the 
religious experience, to quicken the sense of 
church obligation, to give living and powerful 
emphasis to the individual conscience concerning 
church relation, to enlarge and intensify doctrinal 
conception and doctrinal conviction. Whenever 
these things come to their best, they at once show 
themselves in the life, whether for the one or the 
many. Work done at this point is like planting 



THE ENRICHMENT OF CHURCH LIFE 261 

seed in the soil, and the whole field soon becomes 
green and then golden, ripe and rich unto the 
harvest. 

There are two conditions which frequently 
confront us, and call for special care. First, a 
church life which only means membership but 
counts for nothing — in the church but not of it; 
second, a church life more or less active or even 
vigorous, but not reinforced by a spiritual heart 
life — a good member, perchance, but not godly 
in thought and rich in grace — churchly but not 
Christly. These two types can be found more or 
less in all our churches, and pertain of course to 
the individual member ; but they will surely affect 
the whole membership and are sure to tell on the 
character and work of the church as a body. They 
call for serious concern and earnest care. On 
the one hand they are a danger, but on the other 
an opportunity for effort in cultural training. 
Buth of them need much more than we might 
suppose, the same thing, namely, a new and larger 
vision of Christ, and of what they can do for him, 
and a fresh experience of his grace in the heart. 
Whatever will make for enrichment of heart life, 
will surely make for enrichment of church life. 
And every Christian grace is open to cultivation 
and growth ; the barren becomes fruitful, and the 
fruitful abounds more and more in good works 
and In the things which make for Christ and his 
cause. 



262 OUR CHURCH LIFE 

THE PASTOR ALWAYS AT THE FRONT. 

This is a situation and a need in which a pas- 
tor may do his most effective work for church 
enrichment. His pulpit ministration, his every- 
day conduct with the members in their personal 
life, his leadership in directing the affairs of the 
church, his general bearing in the community — 
these are the things which make him the force 
which God intends him to be in the life of the 
church and in the life also of the individual mem- 
bers. It is his high and holy task to take heed 
unto himself, unto his doctrine and unto his flock 
who hear him, to feed the church of God which 
he hath purchased with his own blood. 

And the member himself also is no small factor 
in this matter of enrichment both for himself and 
others. You may plow forever in an ash bank 
and cover it with the richest seed of the garner, 
but get nothing in return either for the labor or 
the seed. More than we suppose depends upon 
the member as to what he shall do for himself. 
Even the Spirit of God is sometimes grieved that 
he gets from the individual heart and in the indi- 
vidual life nothing in return but leaves — withered 
leaves. It is almost startling to think of this mat- 
ter of personal responsibility. Three forces go to 
making character, life and destiny — environment, 
one's omit indiindual self, and a force that shapes 
our end, rough hew it as we may. What is man 



k 



THE ENRICHMENT OF CHURCH LIFE 263 

doing with himself — what is he himself doing 
with his environment — what is he doing with the 
influence and calls of the Spirit of God — what is 
he himself putting into his church and making of 
his membership — these are questions for himself, 
and cannot be delegated to another; they deter- 
mine his church life whether for marring or 
making, whether for barreness or richness. 

As the source of all enrichment for members 
and churches, we need a fresh recognition and 
emphasis of the Holy Spirit's place and work in 
the organic life of the church. Mr. D. L. Moody 
when beginning his remarkable career, was ad- 
monished to "honor the Holy Spirit ;" this he did, 
and became out of all comparison the greatest 
modern evangelist. He started preachers the 
world over to preaching the doctrines of the Holy 
Spirit ; and so it has gone on until now, and has 
brought in many great seasons of revival and 
refreshing. But so far as my observation has 
gone, that has all pertained to the individual — the 
Holy Spirit's work with one person, the Spirit- 
filled man, or the Spirit-filled life. 

THE spirit's work OF ENRICHMENT. 

I am now asking, however, for something 
additional and beyond this, namely : the Spirit's 
work in the church as a body, the Spirit-filled 
church in its life and work. In promising the 
Holy Spirit Jesus said, "he shall be with you and 



264 OUR CHURCH LIFE 

in you" — with you collectively as a body, in you 
as individual members. The church at Jerusalem 
was endued with powxr from on high in the 
coming of the Spirit. In the church at Ephesus 
the Holy Spirit made overseers and intrusted 
them with the care of the fiock. In the church at 
Corinth the Holy Spirit was said to dwell as the 
temple of God, and the members were each fitted 
for baptism by the one Spirit, having been made 
to drink of the one Spirit, and were then baptized 
into the one body, and so the many were made 
the one body and members in particular. In 
the church at Antioch the Spirit said. Sep- 
arate me Barnabas and Saul unto the work 
which I have called them. And these men 
went out, being sent forth by the Holy 
Spirit — the church acting for the Holy Spirit, 
and the Spirit acting in the church and through 
the church. There was something really majestic 
and even august in the act, and it illustrates a 
great fact in God's economy and plan of grace 
as operative in the churches now as then. A 
pastor once wrote me, that in preaching a series 
of sermons on the Attributes of God, he had "dis- 
covered the Third Person of the Trinity." Is 
not this our deepest need, to discover the Holy 
Spirit of God as to his place and office in the 
church of Christ, and as a personal power oper- 
ating in the organic life of the church? He is 
surely a present power in the church, operating 



THE ENRICHMENT OF CHURCH LIFE 265 

not only in the members as individuals, but with 
the members also in the aggregate of their mem- 
bership. "Let him that hath an ear, hear what 
the Spirit saith to the churches." 

This is the source of power in church life, for 
the preacher in his preaching, making it effective 
in the hearts of the people, for the individual 
member in his growth in grace and his increase 
in knowledge and efficiency, for the church itself 
as a body in the management of its affairs, in the 
selection of its officers, whether deacons or pas- 
tor, and in directing its efforts for the further- 
ance of the gospel. This is the glory and power 
of the church in the fulfillment of its mission, and 
distinguishes it as the body of Christ, as the 
house of God, the church of God which he pur- 
chased with his own blood, the church of the 
living God, the ground and pillar of the truth. 
By the Spirit's indwelling, whether in us or with 
us, we are "strengthened with all might accord- 
ing to his glorious power, unto all patience and 
long suffering with joy fulness." 

There are two groups of words which should 
command our attention concerning the Holy 
Spirit in his office and work in our church life. 
The first group is a warning like a red light 
ablaze at the place of danger. Resist not, grieve 
not, quench not the Holy Spirit of God. This is 
fearful as a possibiHty and warning, fearful 
enough to make the very soul quake within us 



266 OUR CHURCH LIFE 

with inexpressible sense of danger and horror, 
for the individual but not less for the church. 
These words should awaken profoundest concern, 
and make every member question himself for 
himself and for the church also, as to his own 
place and life in the body of Christ and a member 
in particular. The church without the Spirit is 
as a body without its spirit — a corpse. No matter 
how well dressed or how fine the coffin — still a 
corpse, with the life gone and decay set in. How 
about your church life, and how about the church 
of your membership? This is a question for the 
heart. Individual responsibility and church obli- 
gation react upon each other, and greatly inten- 
sify each other. Herein lies the very source of 
enrichment of soul and enrichment of church life. 
The other group of words are entirely differ- 
ent, and show the positive side of the Spirit's 
work in the organic life of the church, and shine 
like a pathway of glory. The Spirit's work in the 
church is, to unify — making many members into 
one body, harmonizing and symphonizing in 
beautiful oneness ; to edify — feeding, nourishing, 
cherishing, making to grow into fullness of 
stature ; to electrify — filling with power and 
might from on high ; to glorify — speaking not of 
himself but of Christ, taking the things of Christ 
and showing them unto all who will see and hear. 
This is his glorious mission, to glorify Christ in 
the heart, to glorify him also in the church. No 



I 
1 



THE ENRICHMENT OF CHURCH LIFE 267 

man speaking by the Holy Spirit will call Christ 
accursed — detract from the glory of his charac- 
ter, dismantle him of the Deity of his person or 
the insignia of his Kingship ; ''no man calleth 
Jesus Lord but by the Holy Spirit." But all 
hearts everywhere under his guidance and teach- 
ing will crown Jesus as King of kings and wor- 
ship him as Lord of lords. 

Surely we need to give great concern as to 
how we may make the most of our church life, 
and in turn how it may do its fullest in the enrich- 
ment of our character. And it is largely what 
one makes of it himself with the means which God 
has put at his disposal. We need to pray afresh 
for the coming of the Holy Spirit, and to accord 
him the place of his rightful due in the church 
and in the life, as the Third Person of the God- 
head — coequal with God the Father and God the 
Son. In him is the source of comfort and sancti- 
fication, and of right doctrine and right living. 
Honoring him as is his due will give new and 
exalted rating for the church of Christ, and endue 
it with fresh power for further conquest among 
the nations of the world. He will take the things 
of Christ and show them unto us. He will con- 
vict the world of sin, of righteousness, and of 
judgment to come. In him men shall be born 
again, and then more and more the kingdom of 
our Lord shall come. For in the ever blessed 
energy and efficiency of his Spirit in the hearts of 



268 OUR CHURCH LIFE 

men, God works in us to will and to do according 
to his good pleasure, while we work out our salva- 
tion with fear and trembling. Herein is the 
triumph of the cross and the coronation of the 
Crucified One. 

This is for the glory of God in the church 
through Christ Jesus. Where the Holy Spirit is, 
whether in the one heart or the one church, there 
is fullness of power, of joy fulness, of fruitfulness 
in the kingdom of God among men. This means 
richness in Christian experience, richness also in 
church life, richness in glorifying Christ in the 
body of Christ. Out of this will come the church 
of power for the world's conquest; and out of 
this, too, will come "the glorious church, without 
spot or wrinkle or any such thing," as a bride 
adorned for her husband, the King all glorious 
and triumphant ; and out of this again as the final 
and mighty consummation of what grace has 
wrought for fallen man, will come "the general 
assembly and church of the first-born, which are 
written in heaven," a mighty throng which no 
man can number, and who have washed their 
robes and made them white in the blood of the 
lamb ; where Jesus, the mediator of the new cov- 
enant with the banner of the cross, shall reign 
as King of saints with universal empire. 



THE ENRICHMENT OF CHURCH LIFE 269 



THE PRAYER FOR ENRICHMENT. 

The prayer in behalf of the Ephesian church 
may well be counted a fitting prayer as this vol- 
ume comes to an end, and as the standing prayer 
in every church throughout the ages for its en- 
richment and crowning glory : 

For this cause I bow my knees unto the Father 
of our Lord Jesus Christ, of whom the whole 
family in heaven and earth is named, that he 
would grant you, according to the riches of his 
glory, to be strengthened with might by his Spirit 
in the inner man. 

That Christ may dwell in your heart by faith ; 
that ye being rooted and grounded in love, may 
be able to comprehend with all saints, what is 
the breadth and length, and depth, and heighth; 
and to know the love of Christ which passeth 
knowledge, that ye might be filled with all the 
fullness of God. 

Now unto him that is able to do exceeding 
abundantly above all that we ask or think, accord- 
ing to the power that worketh in us, unto him 
be glory in the church by Jesus Christ, through- 
out all ages, world without end. AmeUj 

AND AMEN. 



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